The inspiration of responsibility, and other papers

THE INSPIRATION

OF RESPONSIBILITY

AND OTHER PAPERS

By the Rt. Rev. CHARLES H. BRENT, D.D.

A.DVENTUBE FOB GOD. CrOWU 8V0.

THE CONSOLATIONS OF THE CROSS. SmoU 12mO»

LEADERSHIP. CrOVM 8V0.

LIBERTY AND OTHER SERMONS. CrOWTl 8V0.

THE MIND OF CHRIST JESUS ON THE CHURCH OF THE

LIVING GOD. Small Svo.
PRESENCE. Small 12mo.

THE SPLENDOR OF THE HUMAN BODY. Small 12mO.

WITH GOD IN THE WORLD. Small 12mo.

THE REVELATION OF DISCOVERY. CrOWTl 8V0.
PRISONEES OF HOPE. CrOWTl 8vO.

LONGMANS, GREEN, & CO.

THE INSPIRATION OF
RESPONSIBILITY

AND OTHER PAPERS

BY ^o.

The Rt. Rev. CHARLES H. BRENT

BISHOP OP THE PHILIPPINE ISLANDS

LONGMANS, GREEN AND CO.

FOURTH AVENUE & 30th STREET, NEW YORK
LONDON, BOMBAY, CALCUTTA, AND MADRAS

1915

THH NEW YOM
PUBLIC LIBRARY

730814-

ASTOR, LENOX and'
TILDEN FOUNDAT/ONS

1916 L

COPYRIGHT, 1915, BY
LONGMANS, GREEN AND CO.

I Published December, igisl

TO

MY BROTHERS AND SISTERS

NOTE

THESE papers and addresses, with a few excep-
tions, have been printed separately or else in cur-
rent journals. I wish to express my appreciation for
permission accorded by these latter to republish such
as have appeared in their columns.

C. H. B.

CONTENTS

CHAPTEB PAGE

I. The Inspiration op Responsibility .... 1

II. Concerning the Home 12

III. Human Brotherhood 24

rV. The Divided Kingdom 38

V. The World Missionary Conference — An Inter-
pretation 55

VI. The Edinburgh Conference and the Future . 69

VII. The Realization of Christian Unity ... 76

VIII. The Church of the Living God 94

IX. Prayer Ill

X. The Romance op Missions and their Lack op

Romance 117

XI. An Apportionment of Men 128

XII. Financial Missionaries 135

XIII. The Nation's Demand upon American Young

Men 141

XIV. A Vision of Manhood 148

XV. Progress and Problems in the Philippines . 153

XVI. Philippine Facts and Theories 166

XVII. National Awakening in the Philippines . . 173

XVIII. A Study of Alexander Hamilton .... 183

XIX. Abraham Lincoln 191

XX. Queen Victoria 206

XXI. William McKinley 215

XXII. The Coronation of George V 221

XXIII. Memorl^l Day Address 228

THE II^SPIEATIOX

OF eespo:n^8ibility

I

THE INSPIRATION OF RESPONSIBILITY ^

EVERY self-respecting person craves an exacting
task, a task that strains human nature. We
need more than that degree of obligation which de-
mands the exercise only of those gifts and powers
that we know are ours. We must be under the
domination of a responsibility which calls for the
assertion of our latent and untried capacity, the
power that declares itself only in the using. No
one is so fully aware of this as those who are still
under the spell of life's morning. The distinguishing
characteristic of the activity of youth is its venture-
someness. It is always reaching beyond itself and
risking the charge of recklessness. When I was at col-
lege two of my companions lost their lives by sailing
out into a stormy sea against the advice of an old salt.
There were those who bemoaned their temerity as an
offence; but the voice that stirred me spoke of the

' From Time and Talents.

2 INSPIRATION OF RESPONSIBILITY

glory of their fearlessness which matched the magnifi-
cence of their youth against the elements with the ex-
pectation that they would be victorious. I knew
those lads, and when the engulfing wave curled over
their frail craft, their clean lives and unbroken wills
were not conquered but conquering.

It is essential that human life should run risks. It
is something less worthy of admiration than a brute
beast, if it does not. We are first introduced to hu-
manity in a garden of risk, for the Garden of Eden
held in its bosom lurking death. Consequently it is
impossible to think with satisfaction of that over-
mo therliness — I would call it grandmotherliness if I
had not too high an esteem for seniority! — which
tries to guard sons and daughters from the risks and
disciplines without which there can be no robustness
of character. Virility is too often mollycoddled out of
youth by the materialistic solicitude of parents, who
think that true safety may be had only by dwelling
within a circumscribed social set, doing the conven-
tional things in the conventional way, and keeping the
influence of the cushions and golden fetters of luxury.

Let it be said once for all that it is better for
both body and soul to be obliged to go hungry some-
times than to be full always; it is wholesomer to be
weary frequently from hard work than to keep on a

INSPIRATION OF RESPONSIBILITY 3

dead level of comfort, or to know weariness only from
the spinning dance and the daily pleasure; it is
cleaner to be dusty and bathed in the blood and
sweat of battle, than to be so sheltered as not to
know the meaning of a hand to hand conflict with a
real problem or fierce temptation; it is grander to
break the shackles of exclusiveness and walk free in
the dingy city of social unpopularity, than to be the
idol of men and women who do not count for, but
rather against, the progress of the race.

We are responsible beings! That is to say we are
so built that calls come to us which look for the
answer of our whole nature. Vocation introduces us
to responsibility. There is no one who is not called.
There is no one who does not count for good or for
bad. There is no one who has not an opportunity
and responsibility which is all his own. Of course
responsibility has a variety of aspects, but the
curious and satisfactory thing is that each man's —
I do not say "or woman's,'' because in this connec-
tion sex is negligible — each man's responsibility fits
him as a glove fits the hand. Do you object that
this is not always so, and that there are misfits.'^ I
do not deny it, but ordinarily the question is not
one of misfit, for the explanation is that the glove
has never been drawn wholly upon the hand. In

4 INSPIRATION OF RESPONSIBILITY

other words responsibility has not been translated
into terms of intimate personal experience.

Now here is a secret known only to those who
labor long and diligently over their responsibilities.
The most thrilling experience in life is found in
matching our wit, our courage, our capacity against
— or shall I say fitting it into? — our duty, that
which we owe to ourselves, without regard, for the
moment, to our duty toward others. It is as nor-
mal for human life to linger in the embrace of
responsibility as for the rose bush to strike its
roots into the moist soil. Out of it comes inspira-
tion for further responsibility. By doing we be-
come enabled to do. The response of the will to
the call of obhgation becomes the opportunity of
God to enlarge our capacity. He breathes into us
fresh wisdom, new courage, added strength. His
breath is life. And He can give us life only when
we choose to live.

So much for the abstract. Now let us turn to
that which is more concrete. The call to responsi-
bility greets us in a number of different ways. First
there is the responsibility which is inherent in the
relations of human life, the home and the family.
These responsibilities are simple as a rule, and seem-
ingly insignificant when considered singly. But in

INSPIRATION OF RESPONSIBILITY 5

their multitude and variety they bulk large and
assume a place of first importance. To do little
things well is an approach to that ej05ciency which is
one of the watchwords of to-day. There is extraor-
dinary satisfaction — inspiration, if you like the word
better — in thinking or speaking or doing something
extraordinarily well, whether it be preparing for a
speech on a public platform or tying a parcel. The
first thirty years of every one's life should be devoted
to a mastery of detail, not to the exclusion but under
the domination of a universal or eternal motive.
The responsibility of loyalty to detail is of first rank.
The home is the natural place in which to begin this
course of training.

Then comes our responsibility to the social order
into which we are launched at an early date. Why
should we ever demean ourselves by inward accept-
ance of custom, whether it be of dress, or of speech,
or of occupation, or of pleasure, against which our
best instincts revolt? The work of reforming and
bettering social life is dependent upon your absolute
loyalty to your inner convictions. Do not be afraid
to speak out, even at the cost of ridicule or opposi-
tion. More often than not you will meet with ap-
probation and co-operation, for society is not so
unregenerate as to be deaf to the voice of a true and

6 INSPIRATION OF RESPONSIBILITY

honest leader. Years ago a leader of men had a hot
controversy with another, in which the former con-
tended for a matter of principle. There were a
number of bystanders who took no share in the
contest although desirous to share in the fruits of
victory should the champion of right win, which he
eventually did. After the battle was decided a
murmur of applause arose. The champion of right
turned on his companions with scorn as exemplifying
those who remained passive in the face of evil, and
lingered in their tents on the day of battle. There
are times when he that is not with good is against it.
It is truly pitiful to see how men and women are
bowled over by majorities. Their self-respect is not
strong enough to enable them to resist doubtful, or
even coarse and evil, social custom.

The most inspiring trust men can have is that of
high privilege. Privilege is a call to responsibility.
If the call be unheeded, privilege becomes a destroy-
ing angel; if heeded, a crown and a joy. The great
mass of men have responsibility laid upon them by
the rude hand of necessity. The mill hand must eat
his breakfast by gas-light before the dawn breaks,
and must be at his loom before the hour strikes. He
is hedged in by the regulations of his trade. It is
controlled by an imperative "must." You, however.

INSPIRATION OF RESPONSIBILITY 7

have no such stern master of your movements. You
are free to come and go, to walk and rest, to do and
desist, to produce and consume, at your will. You
have the responsibility of ordering your own time
and talents — time and talents that are no more
yours to trifle with than are those of the mill hand.
God has laid upon your superior culture and privi-
lege the extra responsibility, of ordering your time and
deploying your gifts — that is all the difference there
is between you and a shop girl. You are no more a
woman of leisure than your sister at the wash-tub.
The only question is how and what and when you
may will to wash. That is not for me to decide but
for you. What would be presumptuous for me to do
is your common, ordinary, every-day responsibility.
See that you do it.

The difficulty of the day for "women of leisure"
— I use the current phrase — ought not to be,
"What is there for me to do.^^" but "Out of all the
opportunities open to me which shall I take.'^"
There are valuable contributions to be made to the
whole social order by those who still abide under
the paternal roof, or who are themselves at the head
of a family. Philanthropies have reached a stage of
efficiency which call for proficient helpers, and shun
the dilettante. Never in history has it been more

8 INSPIRATION OF RESPONSIBILITY

important that those who undertake voluntary
church work, whether it be in choir or Sunday-
school or societies or parish visiting, should do it
with the same thoroughness and loyalty to responsi-
bility that moves the employe of a successful busi-
ness concern. It is just as reprehensible to abandon a
church engagement because of a dance or some other
pleasure, as it would be for your banker to neglect
the care of your funds for an automobile trip or a
game of golf.

As one looks over life as it is lived by the "leisure
classes," one is impressed by the unused talents and
vitality among the unmarried of both sexes. The
whole world of men aches for the lack of what they
alone can supply. The days are happily past when
it was thought contrary to propriety for young
women of means or '* blood" to launch out into
useful occupation. If there were as many donations
to great causes of talented lives as there are dona-
tions of money, humanity would not go limping the
way it does. Just think of the openings there are for
the expenditure of your best ! — college and church
settlements, education in its manifold branches, the
various forms of social service in its organized form,
mission work at home, mission work abroad, the
vocation of deaconess or sister, nursing, and so on.

INSPIRATION OF RESPONSIBILITY 9

Of none of these things am I thinking as a means of
livelihood, but as a privilege and a joy that would
fill the life of many a young woman whose misfor-
tune is her lack of a deliberately chosen responsibility.
Yes, there are those who would gladly embrace and
be embraced by vocation, were it not for opposition
at home. It may be that in some instances, many
probably, there are paramount obligations in the do-
mestic circle which forbid a daughter leaving home.
Where these exist, the pot of gold is not to be found
at the distant foot of the rainbow, but close at hand
beneath the homely soil of family cares. But some-
times it is not parental wisdom but parental selfish-
ness and tyranny which bar the door to young life's
true fulfilment. Parents ought to understand that
frequently there comes a moment when youth is
obliged, in loyalty to itself, to seek paths foreign to
parental taste and interest. When this happens,
blessed is the father or mother who speeds the child
on its way with benediction. If it is a command-
ment that a child should honor its parents, it is of
the essence of life that parents should honor their
child. To forbid a child to enter a sisterhood, to
become a nurse, to go to India as a teacher or a
missionary, simply because these vocations are unin-
telligible to the parent, distasteful to him, or inter-

10 INSPIRATION OF RESPONSIBILITY

fere with schemes of matrimony and dreams of
material prosperity, is — I do not hesitate to say —
the perversion of a parent's duty and an abuse of his
prerogatives. On the other hand, for a child to long
for untried responsibilities merely because those near
at hand are irksome, and so, probably, shirked and
slighted, is to court disappointment and failure for
himseK and others wherever he goes.

I have led you, my readers, to the shore of a vast
ocean, "sad at the edges but all right in the middle,"
and there I must leave you with the counsel that
you should not be afraid to launch out into the deep
of responsibility where, amid the billows and winds,
alone is safety for the human soul. The higher life
begins "only when your health and your strength
and your skill and your good cheer appear to you
merely as talents, few or many, which you propose
to devote, to surrender, to the Divine order, to
whatever ideal cause most inspires your loyalty, and
gives sense and dignity to your life — talents, I say,
that you intend to return to your Master with usury.
And the work of the higher life consists, not in
winning good fortune, but in transmuting all the
transient values of fortune into eternal values. This
you best do when you learn by experience how your
worst fortime may be glorified, through wise resolve,

INSPIRATION OF RESPONSIBILITY 11

and through the grace that comes from your con-
scious union with the Divine, into something far
better than any good fortune could give to you;
namely, into a knowledge of how God Himself en-
dures evil, and triumphs over it, and lifts it out of
itself, and wins it over to the service of good."

II

CONCERNING THE HOME ^

THERE is no substitute for the home. It is the
ultimate source of all the creative force in
human society. The stainless passion of procreative
love links groom to bride. Every child-bearing wife,
when her annunciation comes, utters a note of
ecstatic music more beautiful than ever trembled
from the throat of winged songster. There is no
mother but has her Magnificat. It is a renewal of
the hymn of creation which made the morning stars
sing together and the sons of God shout for joy.

The tiny, pink creation cradled in its mother's
bosom, each time the miracle of birth occurs, has
latent in it a new universe of power and beauty,
ready to be called into being by everything which
relates this latest seK to that which is not self —
God, mankind, nature, history, and all the rest —
until it becomes a character, a personality. The

^ No. 10 of the Patriot Series of the Duty and Disciplme Move-
ment.

CONCERNING THE HOME 13

foremost creative force which completes the miracle
of birth, by setting into operation the influences of
education, is the home. God's fiat, "Let there be!"
is in the voice of the parent. The school of the
home, where love and authority, privilege and duty,
discipline and responsibility, cross and intertwine
their glistening threads, has no peer in the organiza-
tions or institutions of time. The child goes to Eton
or to Groton, the youth to Oxford or to Harvard, the
statesman to his task, wearing on his brow the glory
of his home — or its shame. As a rule, men are ulti-
mately what they are by virtue of their homes.
That is to say, the strongest and most enduring
mark made on life is that of the home.

The disciplines of the boarding-school can never
be a substitute for the disciplines of the home. A
great schoolmaster once said to me that the boarding-
school was a "necessary evil." His words implied
something wrong with the average family life.
Under the artificial conditions of the boarding-
school — this, I think, is what he meant — children
received those disciplines, and were inducted into
those responsibilities which were weak or lacking in
their homes. In one sense, then, a boarding-school
might be described as a reformatory for the children
of ill-regulated families. Certain it is that there is

14 CONCERNING THE HOME

an accepted tradition that at a given moment it is
salutary, if not necessary, to get training for child
life in obedience, punctuality, economy, courtesy,
elsewhere than in the home. There are many in-
fluences at work at the present day which lead
parents of all classes, unconsciously to themselves, to
shift a large part of the responsibility for discipline
to the shoulders of the schoolmaster, who, poor man!
spends no small amount of his patience and energy
in correcting the enervating influences of his pupils'
homes. Johnnie would not come to school clean.
The teacher expostulated with the mother on the
ground that the child was so dirty as to be offensive
to the smell, whereupon the fond parent retorted:
"Johnnie ain't no rose. Don't smell him. Learn
him!" The trouble is that the schoolmaster cannot
"learn" Johnnie if the elementary disciplines and
duties of the home have been ignored or slurred over.
Boarding-schools, like the use of candles or in-
cense in religion, owe their origin to physical neces-
sity. There was a time when schools were few in
number, so that if a child was to have an oppor-
tunity of intellectual training, he would have to live
elsewhere than under the parental roof. That
character survived the evil conditions of life in the
earlier boarding-schools and seats of learning was

CONCERNING THE HOME 15

due chiefly to the integrity of the homes from which
pupils came. To-day the boarding-school justifies its
existence by courageously endeavoring to supply
the robust and orderly influences in which the homes
of people of wealth or "comfortable circumstances'*
— what a suggestive phrase ! — are commonly de-
void. The modern educational ideal, sadly crippled
though it be because of the divided Christendom
which secularizes it, is sound at the core. It aims to
put facilities for learning within daily reach of every
home, and is more productive of good results in well-
ordered families than any other system that could be
devised. But in homes where luxury, indulgence and
ease form the key-note, the sooner the children go to
boarding-school, the stiffer the discipline there, and
the longer they stay, the better for themselves and
their posterity. Whatever there is or may be in
heredity, that much befogged supervisor of character,
there is an enormous force in environment. If it is
impossible to get the warmth of a mother's bosom
to hatch our eggs, let us secure the best incubator in
the market. Good art is somewhat preferable to
perverted nature.

One of the best schools I have ever known — I
speak as an erstwhile schoolmaster — has for its sole
watchword "Obey." Authority, if the mature fruit

16 CONCERNING THE HOME

of experience, is childhood's benediction. It is the
kind guardian of innocence, reUeving child-life of
the wear and tear of experiment not yet due. It is
not untrue to say that, at a certain stage in develop-
ment, experience is the teacher of fools, and author-
ity the teacher of the wise. There is no greater
stimulus to the cultivation of a right and ripe judg-
ment, than for a parent to recognize his own obli-
gation of authority and his child's obligation of
obedience. This authority must be enforced, even
if resort have to be made to corporal punishment
should moral suasion prove to be ineffective. Parents
live but to convert their experience into a rational
authority, which, in turn, is used as a force creative
of a habit of self -obedience in the new generation.
Obedience is the voluntary absorption of the expe-
rience of the wise. Submission is not obedience.
Let a father once clearly realize this, and he will
never become despotic, or his children restive and
rebellious under the smooth surface of their external
acquiescence. It were a crime to condone that inter-
ference with the sacredness of personality, as sacred
in child as in man, which persistently and as a
habit imposes self-will upon another's will. Never-
theless, this I can say from a long and large experi-
ence of life: whatever other defects men may have

CONCERNING THE HOME 17

who are the product of austere homes and even
tyrannical parents, they do not lack fibre and tough-
ness. However far they may have strayed, I find a
solid bottom to them, and a capacity for self-obedi-
ence. By self-obedience I mean the opposite of
self-indulgence. Self-obedience is doing what you
resolve to do, be it easy or hard; self-indulgence is
doing what you want to do, under the prompting of
taste or passion. On the other hand, those who as
children have had a history of indulgence and pam-
pering, no matter how artistically gilded by so-called
culture, are of all men the least likely to have any
grit or stamina. If they go wrong, they afford
as little secure ground for character-building as a
quagmire or quicksand. Frequently they are not
bad; they have not enough character to enable them
to be bad.

The home, if it is to be an adequate preparation
for life in the outside world, must have all the ingre-
dients of the future represented, and in due propor-
tion — privilege and duty, hardship and pleasure,
discipline and reward. It may not be a great play-
house with every day a holiday and every dish a
dainty. Short-sighted love desires child-life to be
given every joy and sheltered from every pang.
That home has probably the healthiest influence in

18 CONCERNING THE HOME

which this is impossible, because a wholesome type
of poverty obtrudes its kindly discipline upon the
notice of every member of the family. A boy with
daily "chores'* has a better chance of becoming a
personality than his little neighbor, who accepts
without question the luscious fruits of service, with-
out being compelled by ever recurrent necessity, laid
upon him by circumstances, to render reciprocal
service at the cost of genuine effort.

It is an indulgent, crippling love that removes
difficulties from a life that should be taught to sur-
mount them, which snatches a child out of the reach
of normal temptations and normal risks (and in so
doing intensifies its perils), which by too solicitous
and exclusive a consideration of the weakness of
youth becomes blinded to any practical recognition
of its strength. I once knew a mother who rigidly
guarded her little girl's happiness by never letting
her come into full view of poverty. Another parent
kept his children from the knowledge of death until
its grim reality suddenly struck them with staggering
force. Still another is in the habit of anticipating
any unpleasantness that threatens, by yielding to
whatever course his children select.

The world is largely a world of compulsions. In
consequence it is apt to embitter or crush a man who

CONCERNING THE HOME 19

has not been taught in the home the meaning of in-
flexible law and how to convert a necessity into a
virtue. Freedom of choice is a treasured possession,
but the necessary concomitant of choice, to make it
worth while, is vision. One has to see just what
there is before him from which to choose. To choose
away from what is diflScult or distasteful as a habit
is to fetter liberty and maim character. Unless,
therefore, we are early taught that difficulty has a
beautiful and invigorating inside which can be dis-
covered to us only by experiencing it, that many a
seeming peril is in reality a thrilling inspiration, when
once we are enveloped by it, that it is the fear of our
enemies, rather than our enemies, from which we
need emancipation, we are going to shy away from
the disagreeable and menacing side of things, under
the delusion that we are thus securing our liberty
and enjoying freedom of choice. A right judgment
in all things is the crowning gift of the spirit of
God, but the Cross guards all approaches to it. In
like manner that many a hard and desolating thing
is not an evil but an opportunity, so similarly many
an attractive and dazzling invitation is not an oppor-
tunity but an evil. A man must learn something, at
least, of these truths from and in the conditions of
his home training. Duty and preference may be

20 . CONCERNING THE HOME

twins; and so may duty and agony, as every patriot
and lover of his country knows.

The elective system, therefore, has its severely
prescribed limits. For instance, it is as ridiculous to
leave a child to select his own religious belief and
observances as to allow him to select his own litera-
ture, his own habits of dress, or his own food. The
discipline of simple faith demanded of the child soul
by spiritual affirmation, made by parents' lips and
conduct, can have no substitute. It often springs in
from the past, as the deciding factor in the life of
a man, who, under the stress of severe trial, is
trembling on the brink of ruin, and would be lost
but for this breath of a sacred yesterday. Again,
in the matter of a vocation, it is equally misguided
on the part of parents forcibly to compel a child
to a profession or occupation without regard for
his bent or talent, and to sit so detached as to give
the impression of indifference, while he gropes un-
aided to find his footing. The former course is
liable to create a misfit, the latter a dilettante. The
wise, steady pressure of a parent during the forma-
tive years in the direction of some seemingly fitting
vocation issues in the single-minded loyalty of a
Samuel, or the iron steadfastness of a John Baptist.
A child's vocation should be no independent dis-

CONCERNING THE HOME 21

CO very of his own. It should reveal itself in co-
operation with, and under the inspiration of, his
parents.

In the school of the home, boys and girls should
be taught things about their bodies which too
frequently are learned accidentally or under evil
auspices. The marvel surrounding conception and
birth can be so taught a son by a mother's lips
before the age of puberty, as to be for ever a shield
of his purity and a challenge to his chivalry. Par-
ents ought never to allow their boys and girls to
grow up without so much as a single word of instruc-
tion and warning about their bodily functions, a
reticence which wrongly shelters itself under the
traditional fear of disturbing an ignorance which,
however blissful and beautiful for a while, eventu-
ally becomes what is probably the most perilous
of all states of mind in adolescence.

I think I have said enough to accomplish my
purpose — to make vivid the wonderful creative
power resident in the home, and the extraordinary
responsibility and opportunity resting on the shoul-
ders of parents. There are two principal influences
working against the influence of the home: one is
the multitudinous activities of modern life, and the
other is the lack of self-obedience on the part of

22 CONCERNING THE HOME

parents. Is it not so that parents, under the excuse
of business or of philanthropy, or of church or social
obligations, delegate a responsibility for the personal
training of childhood which cannot be delegated?
Life is ill-proportioned when men and women are
driven to such an expedient, and give a minimum of
thought and time to their offspring. I know mothers
who, if their sons go astray, will have only them-
selves to blame, unless they hasten to cut out half
the time which they are now spending in and on
"society"; and fathers who, because they think
they can best serve their children by diligence in
amassing wealth for them, are allowing these same
children to grow up ignorant of the inestimable
benefit of a father's unhurried, understanding com-
panionship. In the second place, let it be said
that wise selfobedience can be inculcated only by
those who practise it. The authority of self-indul-
gent parents, even though it be theoretically perfect,
has not creative energy and will not avail. We can
only give what we possess. In the peasant home of
Mary and Joseph we find the authority for which
we are looking. It was born of the parents* self-
obedience, and was so wise and creative that the
Boy Jesus was glad to be subject to its duties and
discipline.

CONCERNING THE HOME 23

We are living in a democratic age. Usually we
understand by democracy a state in which people
make their own laws. A successful, working democ-
racy, however, is more than that. It is a state in
which the people obey their own laws. In other
words, democracy is self -obedience. I close with
this reminder, as making it tolerably obvious with-
out further disquisition, how intimate is the connec-
tion between the order and authority and obedience
of the home, and the well-being of the State and its
citizens.

m

HUMAN BROTHERHOOD 1

I DARE not speak of Human Brotherhood with-
out speaking first of Divine Sonship. There is
no meaning to the word "fraternal" until we have
learned the meaning of "fiUal." There is no meaning
to brotherhood until we have been taught the mean-
ing of fatherhood and sonship. If I said nothing
else to you but this one thing, and were able to say-
it in terms which would go home to your inmost
being, that you are the sons of God, I would have
done a great thing, because a man who has once
learned that he is the son of God must forthwith
accept all of his race as his brethren. Look at
the one spotless figure that stands out in the
midst of history. Look at the Lord Christ and see
how He began His work of public ministry. He
identified Himself with the human race and its weak-
ness, but He saw that it was only in His Divine

1 Address delivered at Conference on Foreign Missions and
Social Reform Problems, Liverpool, January 2 to 8, 1912.

HUMAN BROTHERHOOD 25

Sonship that He could fulfil a life of service, and at
His Baptism, before He went among men to preach
and to teach about the Kingdom of God, He rose
to the supreme consciousness of that Sonship. He
heard His Father say: *'Thou art My Beloved Son,
in Whom I am well pleased.*' Men and women, let
me say to you, that you will lack the sense of voca-
tion, that you will be without that sustained
enthusiasm and that unquenchable passion which is
necessary if you are to live the life of true men and
women on this earth, unless you too are able to look
up into the face of the Most Loving and the Most
Holy, and to see in that face a Father's countenance
and to hear within your souls His words, "Thou art
My Beloved son in Whom I am well pleased." The
filial relation must precede the fraternal, and as it
has been well said by the previous speaker, this is
to be worked out in the life of faith. God does not
expect you to use any more faith than you have got,
but He does expect you to use what you have. It
may be but a tiny spark, yet that spark must glow
heavenward, Godward, in the filial relation. Upon
that we base the fraternal.

Our fellowship with God is the most treasured thing
which life holds, and it has in its keeping the richest
and the most joyous, as well as the most powerful,

26 HUMAN BROTHERHOOD

elements of experience. Moreover, it is a privilege
common to all. Do not listen to that voice which
says some men are gifted with the religious sense
which is withheld from others ! There is no man who
wears the human form who is not essentially in his
being religious, and therefore has capacity for fellow-
ship with God; if he has but a pure heart he can see
God — dimly it may be, yet he can see Him. Let us
build, then, the fraternal, this human brotherhood of
which we talk, upon the filial, upon our sonship in
Christ, and let us consider — briefly, of course, it
must be — two things relative to human brotherhood
which, let me say, is also divine. Human brother-
hood has ceased to be merely human, since the Lord
Jesus Christ walked as the Son of man among the
sons of men. He has lifted up the human, so that
now it has a divine capacity and a divine quality.
Let us consider, first, the depth of brotherhood, and
then the breadth of brotherhood.

We have looked at the shallowness of some of our
human relationships. We have hated them in our
hearts, and we have put on that stable repugnance
toward the past which is the essence of penitence.
Now let us turn away from that and look at the
possibilities that lie before us. Let us think of the
depth of human brotherhood, because human rela-

HUIMAN BROTHERHOOD 27

tionships as worked out under the Divine Spirit
become ineffably deep. "Greater love hath no man
than this, that a man lay down his life for his
friends." There is the depth of human brotherhood,
and it is something that must apply to life here and
now. It is not some transcendental feature of
brotherhood which existed in former days, but which
can be discarded at this moment. There was no
period in history, when men who were ready to lay
down their lives for their brethren were more needed;
but let me tell you that no one can lay down his
life, no one can die for his fellows, until he has
learned first to live for them, and frequently it is
much harder to live than it would be to die. Some-
times it is harder to face the dull, heavy problems
of everyday Hfe, than it would be to allow one's
soul to go out swiftly in an esctasy of pain with the
full knowledge that beyond lay God and peace.
What is needed to-day, men and brethren, is men
who will live for their fellows, and by that I mean
who will give every inch of their time and every
particle of their being for the welfare of mankind,
the common weal. Everybody needs a supreme
passion in life. A man cannot have purity unless
he is passionate. A man cannot have power unless
he is enthusiastic, and one of the first things needed

28 HUMAN BROTHERHOOD

in our schools and colleges is a living interest in some
of the real problems of life. "Ah," you say, "you
mean some of those great problems into which we
shall go when we have finished our education." I
mean nothing of the sort. I mean problems that
lie at your hand, the problems that are within the
compass of your college gates, the problems of which
you yourselves are a part, and a man must give
himself to these problems, I say, enthusiastically.
In a book that I have just been reading, a most de-
pressing book and yet alas! a book that tells of life
as it is to-day — I refer to "The Old Wives' Tale,"
by Arnold Bennett — there is a picture of a small
man who was living a small life. A relative of his
committed a crime. This small man became a great
man by espousing the cause of the criminal, and the
novelist says he became a hero because he espoused
a cause, he failed, and he died for it. Be sincere and
real about your problems — the problems of brother-
hood, that is my counsel to you. Then you will
give depth to your fellowship.

There are two particular barriers to brotherhood.
One of them is so obvious that it is hardly necessary
to speak of it, because it is the contradiction of
brotherhood. I mean selfishness, and by selfishness
I mean going just a little bit off the perfect balance

HUMAN BROTHERHOOD 29

of the Golden Rule. A man who does not do as
he would be done by, a man who does not love his
neighbor as himself, is selfish. In other words, he
is using some part of society for his own individual
advantage, without regard to what the effect is upon
society itself. He makes himself a centre around
which he swings his fellows. Of course, there are
degrees of egotism, and I recognize that motives are
mixed; but at the same time I maintain that selfish-
ness, the departure from that simple, direct law, is
at the root of all our conflicts and troubles. Egotism
may rise to such a height as to put the egotist
almost, in his own estimation, in the place of God.
Again a phrase from a modern novel comes to my
mind, where he, who afterwards became a hero when
he forgot himself and began to love his neighbor as
himself, was told by her who afterwards became his
bride that "his cosmos was all ego." He himself
was the centre of life and everything whirled around
him. Now, if you get an enthusiasm to which you
will give yourself completely, an enthusiasm which
has as its chief motive power the benefit of person-
ality, then you will begin a life of deep brotherhood
and you will never put the possession of mere physi-
cal comfort, or the retention of mere physical life,
above those things that are grander than life itself.

30 HUMAN BROTHERHOOD

You will never say, *'I have got to live at all costs.
It may be that the necessity which is laid upon me
of maintaining my position in life will require that
I should trample upon the tastes and the interests,
or even the needs of other people."

Another thing that I think is most detrimental
to human brotherhood is what is commonly called
dignity. We must preserve our dignity — our dig-
nity as individuals, our dignity as a nation. Let me
read you the words of one who was an adminis-
trator in Egypt and who now holds high office in
another country: "We are morbidly afraid, espe-
cially as young men, of appearing undignified. Ah,
that terrible word dignity! What foUies are com-
mitted in its name! How many pleasures we deny
ourselves for fear of it. How often we do violence
to our best feelings lest it should suffer. Dignity
puffs us up and makes us unkind to our inferiors
and subordinates. Dignity makes us forget our
common humanity. Dignity makes us think the
world of dropping an *h'. It makes us spend more
than we can afford in cabs, though in our hearts
we would be just as happy on foot. ... It is all
false, this dignity. The true is present, unknown
to the owner. It is an unconscious emanation of
the mind, a visible sign of spiritual qualities. True

HUMAN BROTHERHOOD 31

dignity comes not for the asking, but rather flies from
him who seeks it. It comes naturally or not at all.
He who acts with the object of appearing dignified
may be sure that he achieves nothing but the pain-
ful, distorted image of dignity, and the effort is
visible to all except him who strives. Dignity lies
not in an action, but in the motive which underlies
it. Honesty, incorruptibility, straightforwardness,
kindness, gentleness, consideration for the feelings of
the humblest, all that we can gain by the study of
Christ and the lives of the great — therein lies dig-
nity. Let no one, therefore, strive to achieve dig-
nity itself. It is a vain quest. But let him
achieve the virtues which bring dignity in their
train."

I need not add a single word regarding the struggle
for individual dignity. False dignity is too common
a thing in schools and colleges to need further com-
ment. But let me add a thought about the dignity
of the nation, that sometimes expresses itself in false
patriotism. We are even now trying to push out
of our way the horrors of war. Consider the false
dignity of the nation that fails to recognize the broth-
erhood of nations. Let me say that it is for you
in your speech regarding your country to check the
haughty cries of false patriotism and to give to the

S2 HUMAN BROTHERHOOD

brotherhood of nations rightful respect. It is fitting
at this moment, and in this presence, to repeat
what was said not long since by a British statesman,
that if war does come it will not be because of the
pressure of inevitable, irresistible law, but because
of the lack of wisdom and the sinfulness of man;
and you, you are the nation — in your hands is
peace for the nation; at any rate, in motive. Re-
member it and live your responsibility.

We turn from the consideration of the depth of hu-
man brotherhood to the consideration of its breadth.
Depth without breadth becomes exclusiveness, but
by beginning our fraternal life deeply we gain capac-
ity for universal friendship. In other words, the
scope of brotherhood is mankind. "God has made
of one blood all nations of men on the face of the
whole earth." That which at an earlier era of the
world's history was largely a matter of theory, now
in these days of rapid transit and international
action, is a commonplace of experience. We are
constantly brought into touch with those who belong
to the uttermost parts of the earth, men of different
type and tongue and color and race from ourselves.
In each of these we must see a brother. As a great
scientist has said, "There is only one species of man.
The variations are numerous. They do not go

HUMAN BROTHERHOOD 33

deep." Unhappily, through the distorted ideas that
have been current for a century, we of the West have
learned to look on men of the East as though we
and they were divided by a gulf almost impassable.
I grant you that considered purely on the animal
and human side, brotherhood is impossible. It is
only when the Divine comes in to rescue and trans-
form the human, that we see the consummation of
God's purpose for mankind. It is of the utmost
importance that we who are launching out on a
career should, at the very beginning, recognize that
we owe obligation to every man with whom we come
into contact; and although in our intercourse with
peoples of the Far East we shall find many differ-
ences, let us remember that all the differences are
incidental and all the likenesses fundamental. More-
over, similarities exceed dissimilarities. It was well
brought out by the last speaker that as our attitude
is to our neighbor near at hand, so will it be to every
representative of humanity. For instance, if we are
given to that critical temper of mind which finds
difficulty in fellowship with those who are not like-
minded, then when it comes to our time to go abroad
in missionary work, or, say, to the Civil Service in
India, an impassable barrier will rise to defeat our
highest purposes. How often we hear such a sen-

34 HUMAN BROTHERHOOD

tence as this in our college halls, '*He is a first-rate
fellow, but a bit queer.'* What we are really think-
ing about is his queerness and not his good qualities.
As a matter of fact, probably many men have said
just the same thing about us with truth. We think
that queer which is unfamiliar, and if we school
ourselves to see what is queer in the lives of our
immediate companions, much more shall we have
the full view of human nature shut off from us, when
we are called upon to deal with men of distant climes
and different race.

Again, those who lack considerateness at home are
going to be equally inconsiderate abroad. Not long
since a man of great renown visited the Far East.
He was met with singular attention and courtesy.
It was made known that he was a great collector of
a certain artistic product, and he was presented by
the nation whose guest he was with some rather
rare specimens. He met this courtesy by asking
for still further contributions from the treasure house
in which he stood. His request was denied. In all
probability it was thoughtlessness, but little does he
dream, that among the cultured people of the nation
in question there arose a storm of indignation at his
discourtesy. This seems to be a trifle, but it is an
illustration of how the inconsiderate life will be

HUMAN BROTHERHOOD 35

doubly inconsiderate, when inferior and backward
races are concerned.

I have referred to the exclusive spirit which takes
shape in a variety of forms in home life. It creates
that intolerable spirit of snobbishness which is a
contradiction of brotherhood and is wholly con-
temptible. Man has been made with such a wealth
of affection and such a capacity for service, that the
only proper setting in which he can live out his life
is the entire human family. It may be that Provi-
dence will require that he should fulfil his vocation
in circumscribed conditions; but in this our day, be
his conditions as circumscribed as they may, oppor-
tunity will be afforded him to link his life with a
variety of types and conditions. To desire to belong
to an exclusive set is to cramp the soul. Appeal
for and aim at wealth of friendships; hate snobbish-
ness as you would hate a venomous serpent. I
speak of this particular vice because it is so painfully
common. Human nature, even in its primitive
conditions, falls an easy prey to it. Just a year ago
I was on a lonely island, remote from the influences
of what is called civilization. The natives were liv-
ing in the most primitive manner, the little children
for the most part, wearing a single garment quite
suflficient for the purposes of protection from climate

36 HUMAN BROTHERHOOD

and for modesty. One of our party, in engaging a
group of boys in conversation, paid some attention
to a little lad who was clad in the manner I described.
Another boy, who had had superior advantages and
was clothed as boys of our own race are clad, pushed
forward and said to my friend, **He is a bad boy,
don't speak to him, he doesn't wear trousers." You
can smile at this if you will, but it finds its precise
counterpart in the snobbishness that defiles our
schools and our universities. The one thing to do
with an exclusive set is to break down its barriers, or
else leave it. I am advocating no mere passion or
ecstasy of altruism when I say aim to have your
friendships broad. I am asking you to enrich your
lives as they can be enriched by no other process.
God has two great gifts to bestow on mankind. One
is friendship with Himself, and the other, springing
out of the first, is friendship with every child of
His, and we look forward to the day when all na-
tions and peoples and tongues will be gathered to-
gether before the great White Throne, retaining their
racial and local characteristics, and yet bound to-
gether in the beauty of Divine family life. When
that day dawns, then the individual will find himself
by losing himself in the completeness of redeemed
humanity.

HUMAN BROTHERHOOD 37

I am going back to my original thought. In
Jesus Christ is the hope of the world and an in-
telligent understanding of brotherhood. If you get
to know Him, then you will know human nature,
not in its limitations and weaknesses, but in its
capacity and in its power. I know it is possible
that some of you now are troubled by intellectual
doubt, because you do not know exactly what place
Jesus Christ holds in the economy of mankind. Let
me tell you that even if you do not know it all, you
know this at least, that He is the central Figure of
history. You can turn to Him with more readiness
than to any one else, and it is to personality that you
must go, not to theory. Turn to Him with all
the belief you have in Him; He will lead to the
truth, and the truth will make you free.

IV

THE DIVIDED KINGDOM

Every kingdom divided against itself is brought to desolation; and
house falleth upon house. Luke, xi, 17 (margin).

If a kingdom be divided against itself that kingdom cannot stand. And
if a h)use be divided against itself, that house will not be able to stand.
Mark, xi, 25, 26.

THIS is an axiomatic fact, as little open to dis-
cussion as is the statement that ponderable
matter released from the hand seeks the ground.
It is prophetic of the sure fate of organic life of
whatever sort that is divided against itself. Condi-
tions justify the merciless application of these words
of Christ to the Church of to-day. If she fails to
heed it as a warning, it will be fulfilled in her as a
prophecy.

All division is not militant. There are the divi-
sions of a formative stage which are moving toward
unity. Then there is analytical division which is
merely that distinction which is necessary to and
precedes synthesis. Science promotes specialization

THE DIVIDED KINGDOM 39

in the process of constructing an intelligible universe.
Hope, not despair, lies beneath division of this sort.
But the division against itself of a kingdom or house,
that is of any perfected unity, is a self-destructive
antagonism, desolating the parts and eventually
destroying the whole. The more developed the
kingdom concerned, and consequently the more com-
plex its organism, the greater the disaster of internal
disorder. The climax of peril is reached in a divided
Church. The Church is not the only, but the chief,
visible manifestation of the Kingdom of God on
earth, and the highest phase of organic life in exist-
ence. Being in part controlled by human minds and
hands, and subject to human limitations and frailties,
it is conceivable that she can and, unless she mends
her ways, certain that she will be destroyed. The
Kingdom itself, being under God's dominance, can
perish only if God can perish — which is unthink-
able. The corruption or disorder of the best is the
worst — corruptio optimi pessima — hence disorder
in the Church is more terrible than feuds in the
family or civil war in the State.

The misery of it is, not that some part or member
of the organism of a divided kingdom is injured,
weakened, or destroyed, but that the whole, so far
as its corporate vocation is concerned, is rendered

40 THE DIVIDED KINGDOM

ineffective and futile. An organism ceases to be an
organism, if its vital parts try to live an independent
life or a life of mutual hostility. That which fails to
achieve its end is at the best the shadow of a reality.
Because of her self -antagonisms, the Church to-day is
powerless to rise to those magnificent achievements
which depend upon corporate oneness — the revela-
tion of the truth in progressive splendor, the estab-
lishment of a universal or catholic Christian society,
and the extension of God's Kingdom among men by
national conversions. Fragments, great and small,
aspire to the task and their failures are pathos itself.
It is not so that the Church of to-day is an illus-
tration of diversity in unity. It is a salve to com-
fortable idealism to pretend so. The Church is a
kingdom or house divided against itself in four chief
sections, with many subdivisions. Two would be
bad enough. Four are twice worse. In God's pur-
pose the Church is the Body of Christ, a visible,
highly organized social organism, in which the unity
of the members among one another is not less inti-
mate than the unity between the members and the
Head. Both in form and substance the Church has,
as its foremost distinguishing feature, oneness.
There are individuals, and groups of individuals,
whose union with God is so full that they transcend

THE DIVIDED KINGDOM 41

the conditions that make for separation, by embrac-
ing the ideal of a Christian society, convert it into
a mystical reality for themselves and, in a limited
degree, a fact for others. The man, who to-day has
the most powerful constructive religious influence,
that probably was ever wielded by any one individ-
ual, over young men and women of every com-
munion. Catholic and Protestant, has so overleaped
the limitations of the denomination to which he
belongs that he has become a cementing force in the
Christian world. Such souls are the saving element
in the Church. They are a last strand in the. cord
of unity binding it together. If it were not for
them the Church would dissolve and disappear, and
God would have to find a new instrument wherewith
to work out His purpose, just as in former days He
did when Israel failed Him. I do not believe the
Church, as usually understood, is such that the gates
of hell cannot prevail against her. If the candle-
stick can be removed from one of the churches, it
can be removed from all. Any and all existing
ecclesiastical organizations: might fail, notwithstand-
ing the smug application to ourselves of the words of
prophecy. The Christian Church has no more
assurance of indestructibility than Israel had. Yet
Israel failed. Let us rest on prophecy and not on a

42 THE DIVIDED KINGDOM

partial application of prophecy. If it is prophecy
that the gates of hell shall not prevail against the
Church, it is also prophecy that the Church divided
against herself will fall. We are flying in the face of
primary principles when we invoke prophecy as a
ground of confidence against the results of funda-
mental transgression.

The Church has fallen, though all is not yet lost
as long as there are those who, in the various frag-
ments, labor and pray for restoration and unity.
But she is unable to cope with the problems and
responsibilities presented by modern life in country
and city, at home and abroad. Most of her frag-
ments are putting up a brave struggle, and all are
whistling to keep up their courage. There is success
in spots — I mean real moral and spiritual victory.
But usually it is because some strong personality or
vigorous local organization is responsible for it.
Behind the bland apologies, and clever statistics,
and self-important encyclicals, and frenzied activities,
there is consciousness of defeat and loss of ground.
The wail goes forth on the part of one fragment or
another, that the evil of division lies at other doors
than its own, whereas the sin is the sin of all, and
calls for the humility of self-rebuke instead of the
arrogance of charges and counter-charges.

THE DIVIDED KINGDOM 43

It appears to me that it shows confusion of
thought to maintain that the Church is a formless
something which performs its function regardless of
organization or visibility. As I understand it, the
Church, like the family or the nation, is a society,
visible and definite, charged with the perpetuation
of Christ's work among men. Man, being man,
knows no method of receiving yesterday into to-day,
and giving to-day to to-morrow, except through care-
fully ordered society. There had been no Chris-
tianity had there been no visible Church. There
will be no Christianity, if the Church dies, unless God
raises up a visible organization to take its place.

Just as without the family the home is an inopera-
tive sentiment, and without the state the nation is
an illusive theory, so without the Church the King-
dom of Heaven is a transcendental thought, intangi-
ble and ineffective in a world of men. Idea may be
superior to, though it can never be independent of,
form. Form is idea's mode of expression.

The end and aim of the Church is to put and keep
man in communion with God and himself. Out of
this relationship grows knowledge of the truth,
articulate and co-operative righteousness, and un-
limited power of seK-extension, progressive in charac-
ter and climbing from height to height with the

44 THE DIVIDED KINGDOM

enlarging capacity of man. I say man not men.
The creation of a few towering individuals, here and
there, who are made great in wisdom or righteous-
ness by reaction against the lack of these qualities in
the multitudes, smacks of a spiritual disorder in
the whole that is intolerable even to average human
compassion. It may be the method of naturalism.
It is not the work of the Church.

As to knowledge of the truth, honest men are
everywhere crying out in bewilderment, "What is
truth?" Glowing, inspiring, spiritual affirmation is
lacking in the churches because the preacher is led
up to his office by apologetic and halting and uncer-
tain teaching which at the outset dulls spiritual
perception, encourages argumentativeness, fosters
self-consciousness, and wet-blankets sustained en-
thusiasm. A minister or priest whose commission
comes from a partisan church goes forth with a
mouth full of negatives or of arrogance or both.
This increases, I have observed, with the degree of
infallibility claimed by the communion concerned.
It is the divided Church which is responsible for the
weak teaching and complex explanation, the apologies
and attacks, the special pleading and palterings, with
which the pulpit rings. The consciousness of a
commission granted, it may be in the name of the

THE DIVIDED KINGDOM 45

whole Church, by a fragment of the Church and
contested or questioned by the greater or lesser other
fragments, tends to make even validity ineffective.
Just think of the glory of a ministry that could
stride forth with an undisputed and indisputable
commission from a Church at unity with itself!
We see it in the apostolic life and triumphs. The
nearest we can come to it now is subjectively to
interpret our commission in terms of the ideal.

Again, it is owing to a divided Church that we
suffer from that sharp dividing line, characteristic of
modern life, which separates the imparting of in-
formation, falsely called education, from spiritual
and moral training. The ideal of public schools is
the best in sight, conditions being what they are.
It starts with the purpose and sincere intention on
the part of the State to be impartial, that is, equally
favorable, to all phases of religious belief. Every
attempt, however, to find even a lowest common
denominator, much less a highest common measure,
has proved futile. The public school system thus
retreats, of necessity though almost unconsciously,
to a position of neutrality, that is, of being favorable
to none. Neutrality is a form of vacuum which can
be sustained, even for a moment, only by artifice or
violence. It ends, like all phases of agnosticism, in

46 THE DIVIDED KINGDOM

partisanship on the side of its own specialty or
natural predilection, and, speaking mildly, upsets the
proportion of life, putting materialism first and
spiritualism second. Though the movement of the
age in philosophic thinking is to defeat multiplicity
and weave unity out of diversity, the divided Church
forces practical life into the confusion of multiplicity
during childhood, when most of all, unity should
dominate, and where most of all, creative and forma-
tive influences should stand together in co-operative
effort. The imparting of secular information, a view
of outsides with but little view of insides, except so
far as scientific explanations open up vistas, is given
chief place in child life. Its effect is to breed
materialism, to maim capacity for soul enthusiasms,
and to build up a sort of Positivism as a substitute
for, if not an antagonist of, the Christian religion.
It takes a powerful home and church influence to
counteract this tendency.

Then as to the teaching of morality apart from
religion, when it is done in public schools at all, it is
and must be but a trickling stream divorced from its
source. It is devoid of inspiration in both teacher
and pupil, excepting in occasional instances. For-
tunately the permeative character of Christian
thought works secretly where it is forbidden to work

THE DIVIDED KINGDOM 47

publicly, so that the incompleteness of secular
knowledge has some reinforcement, which even
legislative impartiality or neutrality cannot lock
out from the schools.

I do not fault the State for the position taken.
It is forced upon her by the strife of the churches,
and the lack of powerful and effective moral train-
ing of the citizen in his youth lies at the door of
divided Christendom.

Once more, the quarrels between the churches in
their contradictory conceptions of God and warring
ecclesiastical methods and organizations, are respon-
sible for a confused moral ideal, and the planting in
the hearts of their adherents, jealousies and hatreds,
intrigues and cruelties, slanders and contradictions,
at the very centre of what should be the home of
righteousness. The very methods by which churches
struggle to maintain their distinctiveness are often
open to criticism on primary moral grounds. For
instance, the continuance of a rigid adherence to the
principle of celibacy, because it is effective from the
standpoint of ecclesiastical policy, in conditions
which force priests into unhallowed wedlock or
worse, and the condoning of the sins of the rich and
influential, in a desire to retain their interest and
support, which has justly laid churches open to the

48 THE DIVIDED KINGDOM

charge of being unfair to the poor, are pertinent
and prevalent illustrations. If in the main instru-
ment on earth for the promotion of righteousness,
there is fundamental unrighteousness, we cannot
hope to advance far when we set out to convert
erring mankind.

The whole moral code is not preached, salutary
discipline is neglected, compromise is resorted to, as
often as not, quite unconsciously, for fear of damag-
ing ecclesiastical prestige or losing adherents. That
which seems to be effective as an expedient for
increasing numbers is likely to be adopted. When
discipline is instituted, if it be due to political
motives, it cannot be conducive to righteousness but
only to external conformity. A whole world of false
motives and methods ulcerate the conscience of the
churches, because a house divided against itself
cannot be healthy, that is, whole-thy.

When it comes to the building up of the weak in
righteousness, how is it? The world is more full of
weak than of strong. So are the churches. Free
associations here and there create a solidarity,
limited in scope, by which the weak are able to use
the assets of the strong. It is glorious to have
liberty. But there is more liberty in a safe depend-
ence than in a perilous independence. There is no

THE DIVIDED KINGDOM 49

true righteousness in the individual apart from a
righteous society. The Church should be a great
organization so constituted as to present a protection
and support for the weak, and to lay at their dis-
posal the combined strength of the strong. A weak
man, who is liable to go astray or has fallen, ought
to be so supported by Christian society as to be kept
from undue and inordinate temptations. He is not
so protected. Conglomerate Christian society has so
conformed itself to this world, as to be full of snares
and pitfalls, where there should be helping hands and
self-sacrificing restraints. The hackneyed case of
the use of intoxicants is pertinent. With the trend
of science toward, and experience unmistakably for,
total abstinence, even the churchman continues to
assist the weak man to his doom. The number of
those who, claiming to be, are, moderate drinkers,
are a mere handful compared with the number made
up of those who, claiming to be moderate drinkers,
are occasional drunkards, and the dipsomaniacs and
the perennial drunkards. Frankly, is there any such
thing as distinctively Christian society, society con-
trolled by the spirit of service and self -donation.'^
There are groups of Christians here and groups of
Christians there, usually like-minded and working
along lines or according to methods that are con-

50 THE DIVIDED KINGDOM

genial and to their taste. But where is there a great,
overwhelming, compact society, which welcomes the
weak and erring, and lays restraints on itself for
their sake? Let the divided Church reply. An
undivided Christianity would provide this automatic-
ally. As things are, it is a pale shadow. The
morally weak go to the wall, excepting for the
favored few, of whom I count myself one, who have
fallen into the hands of strong, clear-eyed men.
Had my environment been less fortunate I should
without doubt have been in the moral abyss where
weak men must go if the Church fails to furnish
them with the support and guidance ordained by
God. There are none so worthy of high honor as
those choice few, twice-born men, who, though
temperamentally weak, and set in a permanently
hostile environment, by mystical effort have been
able to lay hold of God's sufficiency to their salva-
tion. But the cost of a divided Church is the doom
of multitudes of the ignorant and weak. They fall
with the fallen Church and in her desolation find
theirs.

Finally, as to Church extension. I suppose never
in the history of Christianity has missionary activity
abroad been so earnest, and never so conscious of the
disqualifying and disabling effect of division. In

THE DIVIDED KINGDOM 51

imperfectly organized or primitive conditions the
immediate evils of division would obviously be less
than in developed nationality. In the Orient at
least, nations are rapidly being born or reshaped and
their organic completeness demands similar complete-
ness in religion. It would seem that missionary
progress in the future will depend mainly upon the
Church's unity, and that national conversions can
be brought about by no other influence. As for
Mohammedanism, it is a unity which must be met
by unity. Though it has its sects, its unity would
appear to be more powerful than its sectarianism.
If the Church fails to bring the Mohammedan world
to the full knowledge of, and life in, Christ, the cause
should be sought less in the stubbornness of Islam,
than in the scattered effort and disorganized forces
of Christendom. It may be that up to the present a
divided Church has been used by God for the exten-
sion of His Kingdom among men, but we have no
guarantee that He will continue to do so. Indeed
there are indications that the divided Church has
passed the zenith of such power as it has had, and is
declining toward desolation.

Now if the divisions in Christendom were not the
creation of man they could not be healed by him.
But they are his fault in inception and continuance,

52 THE DIVIDED KINGDOM

so that he must gird himself to their removal. In
saying this I am not unheedful of the work of the
Spirit. But the Spirit cannot do much with the
Spirit-bearing body, if the body refuses to exert
itself, to behave like a body instead of a bundle of
independent sections, each comformable only to
those movements of the Spirit which are in accord
with its individual preference or ideas. Our times
call for unprecedented effort by individuals and
churches toward unity. The pen has its part to
play, though it is small. I recognize this as I sit
lonely amidst a neglected Mohammedan population^
and write these words, conscious however that my
sermon's worth consists chiefly in its being a renewal
of my pledge to labor for the peace of Jerusalem till
I die.

Eucken says that "what has kept modern men
together to the greatest extent is work.'* Because
this is so we must promote that co-operative move-
ment in Christianity which was justly emphasized
at the World Missionary Conference and is per-
petuated by various associations and federations.
But such co-operation, even if it were more catholic
than it is, would be in itself inadequate. It is again
Eucken who says of work that "whatever has been
1 In Jolo, P. I.

THE DIVIDED KINGDOM 53

accomplished in this respect by such co-ordination,
it unites men only with regard to their outward
actions, and does not produce a spiritual unity. . . .
As a general rule, the modern movement after some
sort of connection is too external, and does not go
back to spiritual foundations: we are conscious of a
great gap with nothing to fill it."

Whatever may be accomplished through co-
operative work, we may never forget, except at the
cost of ruin, that the Christian Church which began
as a life must be continued as a life — through a
system, an order, a polity, if you will. It began in
a personal relationship, human and divine, and
developed into an institution — but an institution
for the establishment and perpetuation of the rela-
tionship. The institution, however, is but the means
to an end and must measurably fulfil its function to
justify its continuance. The superior order, system,
or polity is that which reaches its end most nearly.
Where a number of systems are all accomplishing
about an equal work, and all falling dismally short
of what the records of primitive Christianity en-
courage us to expect of the Gospel, the first step to
be taken is to examine the system with which we
are most familiar and see why it is not a more
proficient instrument in the promotion of the life.

54 THE DIVIDED KINGDOM

Granted that any given church which claims to be
all right is what it claims to be, and other Christian
folk are all wrong, or granted that any one com-
munion is mainly in the right and the others mainly
in the wrong, then the course to take is the course
that the Son of God took, though He was all right
and mankind all wrong. He entered into the heart
of the situation and became in love and sympathy
identified with those who were all WTong. One
thing we are sure of — if Christ ever could have
erred, His apology and reparation would have been
so splendid as to dazzle mankind. What church
has not sinned grievously against unity, and what
church has yet made adequate reparation?

THE WORLD MISSIONARY CONFERENCE
AN INTERPRETATION 1

THIS paper aims to be an interpretation of the
World Missionary Conference which has now
passed into history. The official literature of the
Conference contains an accurate report of its thought,
and a record of its proceedings. Many pens have
written the description and given personal impres-
sions of this remarkable assemblage. My somewhat
bolder aspiration is to discover, so far as in me lies,
the spirit of the Conference and to suggest its
significance.

The progress of history alone reveals the true
worth of a movement or occurrence, hence we are
at too close quarters with the event under considera-
tion to allot it a final place or credit it with a fixed
value. But while this is certainly so, there inheres
in it an importance at least partially discernible
now, which is superior to that derived from its
^ From East and West.

56 THE WORLD MISSIONARY CONFERENCE

personnel, methods or tabulated achievements. It is
that for which I am reaching. I recognize the risk
involved, but doubtless there are many vigilant
minds ready to correct my errors and clip the wings
of my extravagances.

It is difficult, I admit, to write dispassionately of
a movement of which one was a part, and which
stirred the soul as it cannot hope to be often stirred
in a lifetime. But just because I care profoundly
I shall hold mere emotion in check and let no
extreme thought register itself without being chal-
lenged. The influence of a movement is fettered if
its reputation is allowed to outrun its character, or
if it is given authority beyond its dignity, such as
for example, happened in the case of the Protestant
Reformation and more recently of the Oxford Move-
ment. We may not attribute to the Conference a
purpose which it never claimed for itself. It would
be hardly less unkind to do so than to view and
treat it with the suspicion and scorn due only to a
malefactor.

When we take into account the condition of
modern Christianity, ecclesiastically and theologic-
ally, and pass under review the stormy career of
the Church which has made us what we are, the
conference stands out as a new and striking land-

AN INTERPRETATION 57

mark in Christian history. It was probably as great
a conception as was possible at this date, and a
quarter of a century ago would have been an imprac-
ticable idea. Incomplete and halting it was bound
to be, but it was less partisan in motive and execu-
tion than any movement of which I am cognizant,
since the Reformation. It was a step in the right
direction, a first step without which there could be
no hope of advance. To characterize it as more
than this would be to obscure its real worth.

In a true, though not in the fullest sense, it was a
World Missionary Conference. Its aim was world-
wide and so was its charity. There was something
more than ordinarily grand in the struggle made to
be just toward Roman Catholicism, that phase of
Christianity which stood at the antipodes of its
sympathies. Even those who may have had right-
eous cause for complaint were at any rate restrained
enough to keep silence, under the conviction that it
was not a moment in which to draw the sword.
Neither the Roman Catholic nor the Greek Churches
were represented. It is just as well. At this
juncture the presence of delegates from these com-
munions would have added nothing, even if they
could have received appointment. They are not
yet in a frame of mind which would enable them to

58 THE WORLD MISSIONARY CONFERENCE

confer. The Roman Catholic Church, the church
which more than any other has it in her power to
unite Christendom, is still in a chronic state of anger
toward those who cannot bow to her dictation, and
the Orthodox Churches of the East know too little
of other communions to discuss unity of Christian
life and action with intelligence.

But the letter of the Italian ecclesiastic which was
written for the Conference was the little cloud not
larger than a man's hand to-day, destined to-morrow
to cover the Roman heavens. A major law may
temporarily be held in suspense by a minor law.
When this happens we need not be over-anxious.
The issue is certain. Already the true greatness of
the Roman Catholic Church is busy at her heart,
and the secondary power of the modern Vatican can
do no more than delay its triumph. The Bishop of
Cremona did not speak of himself or for himself, but,
consciously or unconsciously, voiced the mind of a
growing minority who are the soul of his communion.
It may not be to-morrow or a century hence —
Christianity, be it remembered, is very young — but
ultimate victory is as sure as Christ is real.

Nor is the mention in the literature of the Con-
ference of the noble Bishop Nicolai, whose praise is
throughout the churches of the Far East, without

AN INTERPRETATION 59

significance. It has been his good fortune to be
brought into close contact with other churches than
his own. The result, of course, is a generosity,
intelligence and breadth of vision that is not in-
compatible with stable conviction. He has seen
and he knows the value of Christianity as a whole.
Wherever the Orthodox Church is found in the
mission field, it is awake to the need of fellowship
and seems to be slowly moving away from isolated
conservatism.

The Conference, then, was represented by all
churches ready to confer, and with the intention at
any rate to be fair to those who were not ready.
Its statistical records indicate that credit is given
to the work of the whole Church, represented or
unrepresented in Edinburgh. The Conference thus
stood for an inclusive view of the Church, although,
if I mistake not, there were, among the delegates,
those who would advocate an exclusive conception.

The Conference was not a construction. It was a
normal growth springing from the best elements in
modern Christendom. For this reason it will find a
permanent place in history. It is the bent of modern
life to reach after agreement where there is differ-
ence. Men, nations and churches are less ready than
of yore to be self-assertive to the point of quarrel-

60 THE WORLD MISSIONARY CONFERENCE

someness. Conference is preliminary and representa-
tive fellowship looking toward at worst a modus
Vivendi, at best like-mindedness. It was of vital
importance that the World Missionary Conference
refused to do anything but confer. The formation
of the continuation Committee may have been a
mild departure from. this determination, but if so it
was a case where loyalty to the principle was in the
breach rather than in the observance. It aims at
little more than keeping the doors of conference wide
open, in order that we may together arrive some-
whither, for conference is not an end in itself.
Speaking internationally, conference should some day
result in a convention or international agreement.
But let us hasten slowly.

Two central forces brought the Conference into
existence and were the pulse of its being — the
conviction that Jesus Christ is the complete revela-
tion of God in and to man, and that the Christian is
responsible for the highest well-being of the entire
race. Undoubtedly all of us who are at work in the
unevangelized part of the world, are disturbed by the
uneconomic character of things as they are. We
see the waste in competition and overlapping, as well
as the relative ineffectiveness of attacking the strong-
holds of ignorance and sin with forces which are

AN INTERPRETATION 61

divided, if not actually jealous of one another's
injfluence. But towering above this is the conscious-
ness that the servants of a common Master must be
servants and friends of one another, if they are to
please Him or do His will, and that they must have
no ideals but His.

The devotional meetings which began each day's
proceedings, and the intercessions which were poured
Godward every noontide, brought Jesus Christ so
near as to mean to some of us a new vision of the
Son of Man. Obviously many of those who spoke
words of prayer were among the nearer friends of
our Lord. Both the power and the weakness of
"free prayer" were manifested. Three prayers
stand out prominently in my mind as bearing witness
to its strength. It was at a noontide service and a
special need was placed before us. Three voices
from different parts of the hall uttered their petitions
in terms that were satisfying. They were the voices
of disciplined minds which were in the habit of
addressing God as a man communes with his friend.
On the other hand it was, generally speaking, clear
that those who had not had liturgical training, were
as limited as those who were slaves of a book. Men
who know beforehand that they are expected to lead
a public gathering in prayer are as little justified in

62 THE WORLD MISSIONARY CONFERENCE

coming unprepared as a preacher would be. If the
average AngUcan is too much tied to his forms of
devotion, the average non-conformist is too regard-
less of those elementary laws of order, which are as
essential to decent and edifying worship as to any
other expressions of mind known to man. Liturgical
training is a necessary preparation for the highest
type of informal prayer.

It was notably a fact that the main thought of
God was as Jesus Christ. There was little mention
of the Holy Spirit. One thought of Pliny's letter to
Trajan in which he describes the Christians as men
who address hymns to Christ as God. I explained
this to myself in two ways. Our minds just now
are filled with Christological thought, and the Person
of our Lord is brought very vividly before us, so
that it is natural for us to address Him. Then, too,
is it not so that there is a strong realization to-day of
the PauUne conception, which identifies the Holy
Spirit with Christ? At any rate, from whatever
cause, the Conference clung to Jesus Christ as the
devotional centre of life and the starting point of all
activity. Certain it is, as those of us who have had
the experience are fully aware, to lose grasp of the
Incarnation in the Mission Field is to lose vocation.

Side by side with this loyalty to the Person of

AN INTERPRETATION 63

Christ stood loyalty to His undisputed ideals. There
was no flicker of doubt in anyone's mind that it was
his common duty to do his utmost for those who are
far off as well as for those who are nigh. The
Archbishop of Canterbury in a moving address which
opened the Conference struck the keynote of its
aims and deliberations — if the Church relates her
life properly to missions, everything else will fall into
order. Missions are the Church's primary duty —
not her only or her only important, but her foremost
duty. Mission work is never a voluntary undertak-
ing but always an obligation, never an avocation but
always a vocation, for a Christian. Again and again,
like the theme of a symphony, this fundamental
thought sang its song. Men discussed how they
would reach the most remote corner of the globe
with the same simplicity that one would consider
domestic affairs. It was as natural for them to go
thither and abide, as for the husbandman to go to
his spring ploughing. There was no minimizing of
difficulty, no expectation of failure, no measuring of
sacrifice. I think I am not wide of the mark when
I say that there was a universal abhorence of senti-
mentalism. The missionary did not bid for attention
or pity. On the contrary he showed himself to be a
man, glowing with ardor, lost in a cause, bent on an

64 THE WORLD MISSIONARY CONFERENCE

errand, heedless of self, conscious that his safety
lay in peril.

There was an appearance of unity in the Confer-
ence that might be deceptive unless explained. In
the first place polemical topics were not under
discussion. There are certain subjects pertaining to
faith and polity on which we are not ready as yet to
confer, at any rate not in a great and heterogeneous
assembly. These were not in evidence. In the
second place carefully worked out themes, on which
a consensus of opinion had already been reached in
the various Commissions, occupied our whole atten-
tion. Unity in the mystical elements of Christian
belief and the possibility of unity in some methods of
practical operation was presupposed, in the prosecu-
tion of a common aim. A small area of common
ground was occupied and found large enough for
edifying fellowship, without trespassing on areas held
by the respective churches as more or less private
property, so to speak. I saw no evidence of men
trifling with their convictions, though everywhere
there was the desire to be fair to the other man's
position. If there were evidences of an undervalua-
tion of Roman, Greek and Anglican Catholicism,
there was at least a recognition that it could not be
ignored. The papalism which not only proclaims its

AN INTERPRETATION 65

own dictum as the truth, but brands every utterance
which conflicts with it as untruth, a papaHsm not
unknown to the Protestant churches, was conspicuous
by its absence. The spirit of magnanimity was
abroad. The various churches represented had the
dignity of self-respect which recognized their own
acceptance by God but did not on that account
deem it necessary to unchurch their neighbors.

The constructive temper of the Conference, which
never languished from first to last, could not fail to
make a serious-minded man reflect upon the influence,
which a union of all the churches represented, would
have on the balance of the Christian World and on
the whole of mankind. It is painful to contemplate
and hard to calculate the amount of vitality which is
being expended in competition and avoidable con-
troversy. Certain it is that if we could combine in a
truly catholic way, our power would be such as to
compel respectful attention from Latin Christianity.
Unity at all costs is not unlike peace at all costs, but
it is unity for Christ's sake and in Christ's way, so
far as our dim understanding can spell it out, that
we are reaching after.

There is something both pathetic and encouraging
in the way in which missionary churches are draw-
ing together, in the face of the problem of the

66 THE WORLD MISSIONARY CONFERENCE

unevangelized peoples of the world. They see the
folly, and worse, of dragging sectarian names into
their remote fields of labor, and the madness of
perpetuating ancient quarrels among nations starving
for the need of God's good tidings in Christ, and so
they forget to be hostile and instead they lean on
one another.

This is no moment in which to stand apart. The
Anglican Communion has reason to be proud that it
was represented at the Conference by men of all
schools of thought within its borders. There are
those who point to eccentricities and extravagances
in Protestant churches as a reason for holding aloof
from fellowship. Is it not more than probable that
these very defects have sprung up because in the
days that are past we withheld our help when it
might have been given, and that they will be mag-
nified and multiplied in proportion to the extent of
our aloofness in the future? Their presence is an
additional reason for closing ranks as nearly as we
may with those who are separated from us. Cer-
tainly, unless I quite misunderstand the meaning of
the Incarnation, and the demand it makes upon us,
it is no excuse for isolation. The Incarnation means
nearness — the nearness of strength to weakness, of
wisdom to ignorance, of wealth to poverty, of purity

AN INTERPRETATION 67

to uncleanness, of God to man. Those churches
which claim the highest Hneage and the largest
deposit of moral and spiritual wealth must be leaders
in committing themselves unequivocally and irrevo-
cably to the principle of the Incarnation, if our Lord's
great disappointment of a divided Church is to be
done away.

To conclude. A single step has been taken toward
a distant goal. The very fact that the Conference
had to exclude from the field of discussion the
subjects on which men feel most strongly is in
itself a true index of its limitations, and the magni-
tude of the task that remains to be performed. It
means that minor problems were dealt with and the
major ones left unconsidered. On the few occasions
when passing reference was made to questions of
faith and polity the Conference was nervous to a
man. Why? Because here is the real issue at
stake, and we have not yet girded ourselves to
grapple with it. Men have varied and deep-seated
convictions concerning what they conceive to be the
fundamentals of faith and polity in the Christian
church, convictions which they cannot trust them-
selves or others to discuss dispassionately. It is not
because the church's faith and polity are of small
concern that they move men mightily when they are

68 THE WORLD MISSIONARY CONFERENCE

mentioned, but on the contrary because they are
more dear to the Christian than the constitution and
government of a nation are to its citizens.

Hence we may not allow the little advance we
have made in good-feeling and comity to deceive
us or to obscure the main issue, but rather should
we be encouraged by reason of it, to go on from the
lesser to the greater until we have faced and routed
the real forces of disunion. If the World Missionary
Conference by direct or indirect influence brings
about this ultimate result, as I have confidence that
it may, it will rank as the greatest event in modern
Christian history, and will be an undying glory to
the Protestant Churches to which we are indebted
for the movement.

VI

THE EDINBURGH CONFERENCE AND
THE FUTURE 1

LET me first enunciate a few principles which,
I think, are pertinent.

The idea always antedates and is superior to its
embodiment. A true idea is both prophetic, indicat-
ing that which is to be, and creative, preparing for
itself a fitting mode of expression. Tentative ven-
tures are the earlier stages in the triumph of the
idea. They are to be honored for professing to be
only what they are — preliminary steps. Were they
to lay pretence to any finality, men would be justi-
fied in viewing them with suspicion.

The idea to which the World Missionary Confer-
ence gave partial expression is as old as the idea of
Christianity — that the Christian Church is a unity.
The various churches came together as though their
points of agreement were fundamental, and their
points of difference incidental. In so doing they
^ From The Churchman.

70 THE EDINBURGH CONFERENCE

foreshadowed that which is to be and started the
idea on the road toward its final embodiment. No
thoughtful man claims that we did anything except
elementary work. The value of the Conference
consists mainly in its being a wisely conceived be-
ginning, and pretending to be nothing more. First
things are humble, but they must be done first. To
try to do even a second thing first will defeat tem-
porarily, and perhaps permanently, any purpose
however worthy.

This is what we have done. We have called a halt
in the midst of our individualistic strivings, and have
made a conjoint study of the Christian situation
in the Mission Field, with the honest desire to know
just where we stand, and what can be done toward
an immediate amelioration of adverse conditions.
With the facts before us we have conferred, and
have resolved that we shall continue to confer. Out
of conference will come bit by bit mutual under-
standing and opportunities for common action. If
to the impatient this does not seem much, to the
patient it seems so great that there is nothing more
important to which attention could be given. We
are slow and cautious just because our ultimate aim
is not to establish a truce for a day, in the Protestant
section of Christendom, but to promote peace and

AND THE FUTURE 71

unity for all time throughout the whole Christian
world.

The idea seeking embodiment is something superior
to friendliness and considerateness for one another
among the churches, or to co-operation in missionary-
activities, such as in methods of education, in giving
every man a chance to hear of Jesus Christ, in deal-
ing with governments. This is only the first step
of which I have spoken. But we must go on, en-
couraged to take the second step because we took
the first one without falling. Further conference
will be necessary along the lines of that just con-
cluded.

But let us look at the larger beyond. The prin-
ciple of the late Conference was the only sound one
— that God's Church is one and that it is man's
church that is multiple. God's Church is: man's
embodiment of it partly is and wholly hopes to be.
Whether or not any serious effort was made to
secure representatives of the Roman and Greek Cath-
olic Churches at the Conference, their existence as
an integral part of the Church of Christ was not
overlooked. On the whole they were treated with
a considerateness which, if persisted in and increased,
will tend to make them considerate in their inter-
ecclesiastic relations. Absentees seldom have full

72 THE EDINBURGH CONFERENCE

justice done them. Their statistics are given as
being part of the record of the Christian Church,
indicating neither more nor less than the other
figures of the Conference. I wish, and here I feel a
little uncomfortable, that I were sure that such
churches as were not represented at the Conference
were absent, because in their own minds they felt
unable just now to enter into conference, and not
from the want of an urgent and sincere invitation.
We must not merely think of men and churches as
being Christian, but we must treat them as such
whenever opportunity presents itself. Great words
like "oecumenical," "catholic," "world," must be
honestly used. They can be justly applied only to
movements that strive to be as big as the name
chosen. The World Missionary Conference was
world-wide in its aim and struggled to be so in its
sympathies. For this reason it was one of the most
notable assemblages since the division of Christen-
dom and justified its title.

I think I can see whither the Conference is
leading us. Thus far we have not. been ready to
confer on questions of faith and polity. We have
assumed, with good reason, that we all agree in
recognizing Jesus Christ as being God's complete
revelation in and to and for man, and that His

AND THE FUTURE 73

desires must fix our purpose. As a consequence of
this like-mindedness, we have been able to get to-
gether as brethren on matters that directly spring out
of it, matters, which though subsidiary, are among
the things that pertain to God's Kingdom on earth.
Beyond that we have not ventured.

Questions touching the extent and limitations of
dogma, the character of authority, the framework
of the Church's government, lie just beyond inviting
dispassionate treatment. There are too many who
hold them to be closed questions, when on the con-
trary they are wide open. They must be considered
by a representative Conference yet to be, in the same
good-tempered way that characterized discussion
on the topics treated in Edinburgh. It is worse than
folly to pretend that such things matter little or
do not matter at all. Everyone knows that they
hold a chief place in the Christian consciousness.
You cannot dispose of living problems by burying
them out of sight or ignoring them. Reference was
not made to them in Edinburgh without a ripple of
agitation disturbing the equanimity of the meeting.
They were ruled out of discussion because they were
the danger line. Men felt too strongly about them to
trust them to public discussion at this juncture. In
other words faith and polity hold a place of first

74 THE EDINBURGH CONFERENCE

importance in the Church's life and thought. It
would be extraordinary if it were otherwise, seeing
that, with all our professed transcendentalism, even
in national affairs, it is in defence of questions of
constitution and government that men are well con-
tent to die. Much more must this be true of God's
Kingdom among men as it finds expression in the
Church. The day is coming when the churches
must meet for a World Conference on these funda-
mentals. The Edinburgh Conference is no cul-
de-sac but a high-way leading straight up to such a
culmination.

No church, even viewing the matter from a selfish
standpoint, can afford to sit apart. Aloofness in
anything that has to do, or which possibly has to
do, with the being or the well-being of the Church,
is the road to moral and spiritual sterility. The
principle of the Incarnation, which is the greatest
principle known to God or man, is the antipodes of
aloofness; it is nearness. The churches far and
near must be ready to submit themselves, their faith
and polity, to the same searching criticism that
has given us a new Bible, an impregnable Bible.
Strength challenges criticism. The truth welcomes
scrutiny. The desire and purpose of the churches
must be not to establish their own contentions re-

AND THE FUTURE 75

garding the Church's faith and poUty, her doctrine
and sacraments, but to get at the mind of Christ.
This we can do, for the Spirit of God is with us to
lead us into all Truth.

O, Spirit of God, who hast promised to lead Thy
Church into all Truth, fail us not who aspire to
know Thy mind and to do Thy bidding. Fill us
with that vivid expectancy which moved the waiting
disciples in the infant Church until Pentecost was
fully come. Grant that we may learn from Thee
the things essential to the Church's being and wel-
fare, that the knowledge of the Lord may speedily
cover the earth as the waters cover the sea, for the
sake of Him Who is the Light of the World, Jesus
Christ our Lord.

VII

THE REALIZATION OF CHRISTIAN
UNITY 1

THE theme that I want to present to you to-day
is a very daring one, and before dealing with it
I wish to say that I approach it with the utmost
humihty. No man can venture to throw himself
into the great movements of the Church to-day, with-
out turning with deep earnestness to God and pray-
ing to be preserved from the evil possibilities of his
own nature, and from those perversities and that
self-will which are hindrances, and always will be
hindrances, to the realization of God's purposes
among men.

No one who has been in the mission field can fail
to recognize how sadly hampered the Church is in
all her work, by virtue of the divisions and separa-
tions among Christians. If I were to lay my hand

* An address delivered by Right Reverend C. H. Brent before the
student body of the General Theological Seminary, November 9,
1910.

REALIZATION OF CHRISTIAN UNITY 77

on any one cause which more than another prevents
the progress of God's kingdom among men in the
mission field, I should say that the disunion of
Christianity stands, if not in the first place, at least
in the second place. There is something else that
hampers us at every step, but I suppose not more
than in the old settled communities where the Church
has been long established; I refer to the unworthi-
ness and ungodliness of professing Christians — the
failure of Christians, or so-called Christians, to aim
at squaring their characters with their professions.

The lack of unity in the Church must always be
a barrier to the advance of God's kingdom in the
Far East. It is a very notable thing that observing
men of a variety of Christian beliefs should advo-
cate the dropping of sectarian names in that portion
of the world. Even that hardy, much attacked
word, Protestant, is increasingly unpopular amongst
those who in the homeland might be its champions.
We must realize certain things in dealing with the
mission field, especially such countries as China,
Japan and India; they do not care in the least about
quarrellings that may have given us names which
have adhered to us, but which have no significance
whatever in their own lives.

A little over a year ago I was in one of the most

78 REALIZATION OF CHRISTIAN UNITY

lonely islands in the Pacific, the island of Guam;
it is almost entirely cut off from the outside world.
A U. S. transport calls once a month and occasion-
ally a Japanese trading craft comes to Agana. The
Roman Catholic Church has been established there
through several centuries. About twelve years ago
the Congregationalists established a mission there.
When I went to Guam I expected of course that the
mission would bear the name of the communion
under whose auspices it does its work. But the
missionary said, *'0f course we did not call it a
Congregationalist mission, because the phrase would
have no meaning in the minds of these simple people;
it would bring in a thought which we do not desire
to emphasize." So they call it an evangelical mis-
sion. The point which this illustrates is that many
men in the mission field are feeling that sectarian
names are hindrances to Christianity, and if a sec-
tarian name is an obstacle, how much more is that
spirit of sectarianism which the name represents.

We missionaries have moments of deep depression,
when the consciousness sweeps over us, that it is
little short of absurd to try and bring into the
Church of Christ the great nations of the Far East,
unless we can present an undivided front. For
purely practical reasons we on the firing line feel

REALIZATION OF CHRISTIAN UNITY 79

the necessity of the Church's reaHzation of unity.
It must be either that, or failure, in our vocation.
I think however that the Church is not going to fail
in respect of this at any rate; she will succeed in
planting a fairly respectable sort of Christianity
in certain spots, like oases in a desert, and she will
gather little groups of honest souls. But I am con-
fident that nations will not be converted without
a unifying Christianity. The statesmanship of
Christ and the great apostolic leaders aimed at the
conversion of nations, not the mere gathering in of
isolated communities. Moreover without a unified
Christianity there cannot be that interpretation of
Christ that ought to come from such people as the
Chinese and the Japanese. An undivided church,
and an undivided church alone, is capable of bring-
ing about this glorious result. It was, I am sure,
this conviction which eventuated in the World's
Missionary Conference.

That Conference was a very notable occasion,
notable not so much for what it accomplished, as
for what it was and what it suggested. Let me
make a perfectly plain and frank admission. Al-
though I had some small share in preparing for the
Conference I was extremely doubtful as to its value,
especially when I found that there was no intention.

80 REALIZATION OF CHRISTIAN UNITY

so far as I knew or could ascertain, to give a proper
recognition to the Latin and Greek communions;
and I wrote an expostulatory letter when this was
drawn to my attention. What effect that letter
had, I do not know, but at any rate it freed my
conscience. Later, when I was informed that the
Board of Missions had appointed me as one of the
representatives of our communion, I wrote back
saying that I was doubtful about the whole thing,
and that I felt that I could not make much contribu-
tion, so that probably someone else might better
fill the position, but I added that I would talk the
matter over with my fellow- workers, and if I thought
better of my conclusions I would inform the Board.
Well, I went and was converted. I learned that
there was something working that was not of man in
that World Conference; that the Spirit of God was
manifesting Himself with new power and so far as
I could see He was preparing for a new era in the
history of Christianity.

The men who shaped that Conference and brought
it into existence builded better than they knew;
as a matter of fact, when men, individually or in
groups, act from a high motive and aim at a noble
goal they always transcend their own plans. Those
men were destined to open such new meanings of

REALIZATION OF CHRISTIAN UNITY 81

catholicity as Christendom has not recognized since
its division. I believe that meeting, both poten-
tially and actually, was the greatest Christian
assemblage that has gathered since the Reformation
of the sixteenth century.

I was greatly interested in all the points brought
up and discussed, but I do not think that anyone
failed to recognize, that the topics to be considered
were so nicely adjusted and prepared, that the
chance of friction was reduced to a minimum. As
a result there was a spirit of caution, almost of
timidity, which at times threatened us with a shower
of sentiment alism, or endangered the fixed convic-
tions of sincere men. It was necessary that the
mind of the Conference should be jarred, and that
those present should be made to recognize that they
were only touching the fringe of things so dear to
their hearts; that they must look ugly facts straight
in the face, and there were men there who succeeded
in making the Conference realize that there was a
great field of endeavor to be undertaken, before the
World's Missionary Conference at Edinburgh could
reap its full harvest. A vision of unity rose before
the assemblage such as never could come to an indi-
vidual, no matter how earnestly he prayed or how
carefully he studied, as long as he kept in isolation.

82 REALIZATION OF CHRISTIAN UNITY

It was necessary that these men should get together
before the Spirit of God could bring before their
spiritual sight the complete vision of unity. Many
of us have had our limited conception of it, but the
unity of one section of Christianity, ideally speaking,
would leave us in little better condition than now
obtains. Perhaps the chief reason that has prevented
any marked progress toward the realization of unity
is that men have not believed that it was the pur-
pose of Jesus Christ to bring it about. Possibly one
of the deepest impressions that the Edinburgh Confer-
ence has left on many of us is the conviction that it
is the purpose of Jesus Christ to unify the Church.
Hope, expectancy, and all kindred virtues and emo-
tions are creative; and, until we have them im-
planted in the minds and hearts of Christian men, the
ideal can never become actual. So again I would
say that the greatest thing the World's Conference
did was to give Christendom a conception, not only
of the necessity, but of the possibility of unity. I
know that some men, indeed I might say truthfully
many men, left the Conference ashamed of their
sectarianism, and of their unfairness to those whose
convictions differed from their own. Now when you
can get that spirit moving among men, misunder-
standings will be swept away and we shall arrive at

REALIZATION OF CHRISTIAN UNITY 83

clear issues. When everything is befogged we cannot
hope to reach anywhere. To-day the whole Chris-
tian situation is befogged, largely through our mis-
understanding and, so far as our own communion
is concerned, because of what has frequently been
termed our aloofness. We have been so careful of
our virtues, or what we deemed to be our virtues,
that we have been afraid to put them where they will
be exposed to the vices, or what appear to be the
vices, of others. Surely this is not the spirit of Him
Who was a friend of sinners. If our communion
possesses virtues, they can become truly operative
only when they are laid over against the lives of
those who do not possess them. It will thus be
proved whether or not we have strength or only
seeming strength; whether or not we have virtue,
or merely an appearance of virtue without the real-
ity behind it. The method of the Incarnation is
nearness not aloofness.

It was out of the Edinburgh Conference that^the
vision of another Conference came to some of us.
We felt that if men were willing to come together
to see how far they could work along certain lines,
excluding defects and differences, and if in thus
coming together, in spite of those defects and dif-
ferences, there was a fine spirit of self-restraint and

84 REALIZATION OF CHRISTIAN UNITY

generosity, then the moment was ripe for us to say:
"This time we will try for more daring experience.
We will not play the part of ostriches and hide from
the sight of differences, but we will bring all our
differences into the full glare of God's sunshine and
see just what all our quarrelling is about."

Among those of us who are advocating a confer-
ence on questions pertaining to Faith and Order,
there has never been the least desire that we our-
selves or any other Christian communion should
weaken our convictions, or water down our respective
positions. The least common denominator idea is
fatal to Christianity. We do not care to trifle with
it. What is more reasonable is to take every organic
group in Christendom and discover why it is strong;
to bring out in the fullest degree its strength, and
then to relate it to every other principle of an en-
during character that is exhibited in Christendom.
It is what the Archbishop of York in a limited appli-
cation of the idea called "A synthesis of distinc-
tions," which we ought to strive for. We must
discover what other people believe and why they
believe it. Having done this, we shall be in a posi-
tion to proceed to the synthetic process of which
I have made mention.

Now permit me to speak along the lines of experi-

REALIZATION OF CHRISTIAN UNITY 85

ence in such a way as to adduce practical sugges-
tions. I was brought up to suppose, to all intents
and purposes at any rate, that there were a lot of
Christs — the Presbyterian Christ, the Methodist
Christ, the Baptist Christ — but that the superior
Christ was the Episcopal Christ; and that whatever
Christianity those other people might have was of
a very inferior sort, not worthy of being grouped
with my kind. This travesty of Christian thought
reaches such lengths in some places as to create
the principle of caste, as deadly as though it were
born of Brahma. One of the fundamental truths of
Christianity at the time to which I refer had not yet
been recognized by myself and those who were about
me, namely, the indivisibility of the body of Christ.
You cannot break the body of Christ. It is utterly
impossible, in that it is impossible to break God in
Whom we live and move and have our being. We
can make wounds in the body of Christ; we can
weaken the life that flows through us all; but we
cannot break the body of Christ.

There is a word which we are constantly using,
and constantly abusing; I mean the word "The
Church." However many meanings there may be
to this word in the New Testament, I do not think
we can find any justification for employing it as

86 REALIZATION OF CHRISTIAN UNITY

many of us are constantly doing — the Presbyterian
Church, the Episcopal Church, the Roman Catholic
Church. The word Church is so splendidly generous
in its meaning that it revolts against exclusive or
sectarian epithets. It can bear no adjectival
modifications except perhaps those of territorial
significance. The Church should mean just one
thing; it is the spotless, glorious bride of Christ,
without spot or blemish; I should like to see it
reserved for this one meaning and for it alone. It
is preferable to talk about the Roman Catholic
communion, or body or fellowship, the Presbyterian
communion, body, or fellowship, to cheapening the
majestic word Church in the way we are in the
habit of doing. I do not believe that I am astray
in the suggestion; the principle seems to me a right
one.

Once again in this connection. A man belongs
as a Christian primarily to the one communion, whose
name gives him a certain relation to a specific body
of Christians, but to the Church in the sense in
which I have just used it; the whole body of Chris-
tians is to be claimed by him as the society to which
he belongs. When we reach that conception you
can readily see in what a position of advantage we
are, what an enormous association of power is ours.

REALIZATION OF CHRISTIAN UNITY 87

The light and life and strength that come to us are
from the entire body; from that Church which is
the mystical body of Christ, and not from one exclu-
sive group, organized apart from the balance of Chris-
tianity. Obviously baptism in its essence ought
to teach us this, without any such attempt at exposi-
tion as I am making, nevertheless, many of us have
not reached that position yet. One heroic soul,
Father Tyrrell, brought out this conception glori-
ously. He said to Rome: "It is not in your power
to put me out of the Church. I am not going to
associate myself with another organic Christian
group, because I am already allied to one and so
am in touch with all. I have my rights and privi-
leges and I see my God from day to day. You are
competent to withhold your fellowship from me, but
are powerless to expel me from your spiritual society
much less from the Catholic Church of Jesus Christ."
That man was never less lonely than when the
anathemas of Rome were hurled at him. His reply,
more eloquent in what he did than what he said,
was "You cannot break the body of Christ; the only
thing that can break the body of Christ is sin de-
liberate and wilful." Of course the central author-
ities at Rome would say that schism is a sin, and that
such a one is already outside of the body of Christ;

88 REALIZATION OF CHRISTIAN UNITY

but the most that any authoritative voice can ever
say regarding an individual, or a group of individ-
uals, is, that so far as they are able to say, they have
already broken away from the body of Christ. But
our union with Christ in baptism is so mystical and
complete that we cannot break it finally and for-
ever, unless at the same time we die an eternal death.
Ecclesiastical history has many black pages, telling
the story of unjust judgments and angry efforts to
expel from the Church men who had offended the
prejudices of the day, but all such judgments failed
to sever a single soul from the Church of Christ, and
in course of time recoiled upon those who pronounced
judgment.

I believe that this is the first principle upon which
we must take our stand if we are going to realize
church unity. We must look upon other Christians
of whatever name as Christians. We must treat
them as Christians whatever they may be — Presby-
terians, Baptists, Methodists, Roman Catholics,
Greeks or what not.

In that the body of Christ ideally is indivisible,
our first duty is to make the most of the unity that
is, translating it into a power in our lives. Why
should we not frequently pray for God's blessing
on that communion, or group of Christians, which is

REALIZATION OF CHRISTIAN UNITY 89

farthest removed from our sympathies? Why should
we not do it, I say? Our plan to-day is that we
should not reserve our prayers for those nearest to
us, but should share them with those farthest from
us. In thinking about the strength that there is in
the various Protestant communions, we must re-
member that the explanation of their strength is
to be found, not in their eccentricities, but in the
elements of catholicity which they possess. They
live, not by virtue of their error, but by virtue of
the truth that is theirs. They live not by virtue of
death but by virtue of life; and it is right and wise
to ask God's blessing on them and to make their
life more and more abundant. The more life they
have, the more life all of us have, will make for unity,
and tend to cure us of sectarianism. Truth is
specific before it is militant.

Once again. Because the body of Christ is in-
divisible let us not talk about reunion. The unity
of the Church and its realization — that is our
theme, our thought and our prayer, and must be the
motive of our efforts. One of our leading bishops,
in speaking on this subject, stated that our own
communion to-day is in danger of being crushed be-
tween the upper and nether millstones, between the
extreme imperial conception of Christianity, as il-

90 REALIZATION OF CHRISTIAN UNITY

lustrated by Rome, and the federative movement, as
developed by Protestantism. Neither the antiquated,
though not ancient, imperialism of the Roman
Church, nor the ingenious federative effort of modern
Christian communions can bring about unity. I
suppose most men will pass through both these
stages as I have done, but such imperialism as the
ultramontane conception maintains spells tyranny,
and the federative idea suggests something of that
kind of thought, which I believe Dr. Huntington
characterizes as "the gluing together at the edges
of Christianity."

That which we are in search of is unity organic
and deep. Just how it is to come about I cannot tell
you. I do not know. But I do know that what
Christ paid for will some day be a fact — the unity
which He describes as being like that between Him-
self and the Father. He prayed that we might be
one even as they are one. There is a beautiful
prayer that is used not only in the Latin communion,
but also by many of us expressive of that hope in
majestic and satisfying terms: "Oh Lord Jesu
Christ, who saidst to thine apostles * Peace I leave
with you, my peace I give unto you'; regard not
our sins, but the faith of thy Church; and vouch-
safe to grant her that peace and unity which is

REALIZATION OF CHRISTIAN UNITY 91

agreeable to thy will; who livest and reignest God
forever and ever.'* So then, what I am advocating
is after all a very simple matter; I am advocating
that we separate ourselves from the sectarian spirit.
Retain your convictions, but use your convictions
as instruments, delicate and strong, wherewith to
carve some new beauty in the temple of the liv-
ing God. Do not use your convictions as clubs
with which to kill other people of different convic-
tions.

No young man to-day, who is looking forward to
holy orders, can fail to recognize that the man who
fills his mouth with negatives and controversy can
never be a leader of men. If Christ means anything,
my brothers, He means inspiration; if the truth is
anything, it is something so big that it will conquer
error by virtue of its very existence, when its value
is unveiled to the eyes of men. Men are naturally
religious. They are naturally desirous to know
the truth, and the Son has told us that we
shall know the truth, and the truth will make us
free.

Look then at this movement for unity with catholic
mind. Catholic! I am so glad that that noble
word is at last coming to its own; that it is being
picked out of the hands of a little group who said.

92 REALIZATION OF CHRISTIAN UNITY

"We are the Catholics," and is being given its true
meaning and proper setting. I trust that our Com-
munion, in spite of all the turmoil in which we are
living, will be able to wear that word somewhere in
its title.

Look at unity with catholic mind; realize it in
spirit; and after all, what we see with our souls we
have. The man who has an ideal in his arms is not
far from becoming what that ideal is. He may have
momentary lapses, he may slip away from the pur-
pose of his soul, but he has seen the city of life, and
that city will forever be a part of him and of his
inspiration. In old times, all that man longed for
came in Christ. And when did Christ come? He
came when Simeon and Anna lived ; when those who
were constantly praying for the coming of the Lord
Christ believed that He might come at any moment.
Expectancy is prophecy; hope is promise. When we
earnestly long for unity; when we who pray for it
also expect it, the day of unity will be at hand.
Longings and expectation are an invitation to Jesus
Christ to come, in all the fullness of His power,
and to give His wounded and bruised Church the
fullness of His life. God never refuses man's in-
vitation.

Therefore we will not be hopeless even when things

REALIZATION OF CHRISTIAN UNITY 93

seem without hope. We will believe our Lord's
Promise; and even if you and I do not live to see
the great day, the great day is coming; and its
coming will be quickened in proportion to the
quickening in our own hearts of the Spirit of
Love.

VIII
THE CHURCH OF THE LIVING GOD *

THE Incarnation presents to us the Son of God
as the Son of Man among the sons of men.
But the historic Christ is not a Christ of white
marble, a model man for us to imitate, a sinless
life for us to follow. It would place man in a sad
predicament indeed if he were given Christ merely
as a pattern. From the outset we would stand con-
demned men. Christ for us must be supplemented
by Christ in us. Christ the pattern is a necessity,
but, in order that that pattern may be reproduced in
our lives, the living Christ must take up His abode
in our souls. And that this might be accomplished
He Himself founded the Church of the living God —
the pillar and ground of the truth — and it is to
this that we are to give our attention. The Church
is inherent in the fact of the Incarnation.

I am going to read two quotations from the

1 An address at the Northfield Student Conference, June 27,
1913.

THE CHURCH OF THE LIVING GOD 95

Apostle Paul and one from Jesus Christ Himself:
*' Christ also loved the church, and gave himself for
it; that he might sanctify and cleanse it with the
washing of water by the word, that he might present
it to himself a glorious church, not having spot, or
wrinkle, or any such thing; but that it should be
holy and without blemish." "There is one body
and one Spirit, even as ye are called in one hope of
your calling; one Lord, one faith, one baptism, one
God and Father of all, who is above all, and through
all, and in you all." And then the crowning words,
the concluding passage in the seventeenth chapter
of the Gospel according to St. John, which forms the
prayer of the great High Priest offered just before He
laid Himself, the pure unblemished victim, upon the
altar of the cross, "Neither pray I for these alone, but
for them also which shall believe on me through their
word; that they all may be one; as thou. Father,
art in me, and I in thee, that they also may be one
in us: that the world may believe that thou hast
sent me." These three passages bring out three
elemental things concerning the Church. First, its
priceless value; "Christ also loved the Church and
gave Himself for it." Secondly, that it is visible
as well as invisible; it is not nebulous, a thing of
spirit without body; there is one body and one spirit

96 THE CHURCH OF THE LIVING GOD

animating that body. Finally, its unity is as won-
derful as the imity that exists between Christ and
God.

The New Testament is filled with noble imagery
used to depict the Church of Christ and to paint it
upon our imagination in its ideal form. Sometimes
it is the vine and the branches. "I am the vine;
ye are the branches.*' Sometimes it is the shepherd
and the flock. "There shall be one flock and one
shepherd." Sometimes it is the temple and its
stones. "Ye also as living stones are built up, a
spiritual house, Jesus Christ Himself being the chief
cornerstone." Sometimes it is the body and the
members. Sometimes it is the Bride of Christ.

Let me make clear that the Church is not synony-
mous with the Kingdom of God. Very often the
two phrases, "the Church of Christ" and "the
Kingdom of God" are used as though they were
the same. I venture to think they are not. The
Kingdom of God is the climax and totality of all
spiritual values. The Church is the highest symbol
and instrument on earth of God's Kingdom among
men. It is the special sphere of God's Spirit, but it
itself is not the Kingdom of God; it leads to it.
God's Spirit works through His Church in order,
not only that Christ may live in us, but that we may

THE CHURCH OF THE LIVING GOD 97

live in Him. I think if you study carefully the let-
ters of St. Paul, you will find that his chief thought,
that which inspired him more than anything else,
was the thought that he lived in Christ, and
again in his writings we have the words "in
Christ," the parable of the vine and the branches in
two words. And it is the Spirit of God that lifts us
up into the life of Christ, the less into the greater.

The Christian Church was born on the Feast of
Pentecost, when the Spirit of Christ, now the Spirit
of man as well as the Spirit of God, was poured out
on the assembled group of the faithful, and that
Spirit, which bound each individual disciple to
Christ, by the same act bound each to all of the
rest. Consequently in the Church of Christ there
are only two commandments, one having to do with
our relation to God in Jesus Christ, and the other
having to do with our relation to man in Jesus Christ.
Love God with all your heart and soul and mind, and
love your neighbor as yourself.

The Church of Christ thus born has lived through
the ages, — and to-day you and I have spiritual life
because it has come to us through the Church. The
Church has a visible body; it is an organism rather
than an organization; there is one Body and one
Spirit. It is perhaps rather difficult to make clear

98 THE CHURCH OF THE LIVING GOD

the difference between an organism and an organiza-
tion, but there is a difference which is fundamental.
An organism is a unitary form; life is inherent in
it and energizes and permeates it fully. An organ-
ization is an assembling and co-ordination of con-
genial elements, a communicating of life as the life.
Organization is, so to speak, manufactured. The
family, the nation, and the Church are all organisms,
and every voluntary association, such as the Chris-
tian Association, for instance, is an organization.
The Church is the only eternal society, and all
voluntary associations, if they fulfil their complete
functions, pour their life into the Church, finding
their highest and fullest realization in giving them-
selves in all their completeness to the Church.

No one who has read carefully the life of Christ
can fail to be struck with His extraordinary loyalty
to the Jewish Church. And one wonders at it,
because the Jewish Church at that age was so cor-
rupt, was so fettered by formalism and outside show
as to have throttled its spiritual life; yet at the great
feasts Jesus was present as a worshipper. But the
Jewish Church has passed away and we have an
organism that was born of the Spirit at Pentecost.
The Church to-day, the visible Church, is composed
of all baptized people, people who have been ad-

THE CHURCH OF THE LIVING GOD 99

mitted by the sacrament of baptism in the name of
the Father and of the Son and of the Holy Spirit.
I want to lay some stress upon the fact that the
Church is a visible organism. We must not allow
ourselves to be carried away by any nebulous Chris-
tian philosophy that considers the visible organiza-
tion of the Church to be of little or no importance.
The Church is the instrument through which the
whole of man is to be saved. I believe that we, who
are commissioned by God to teach and speak from
the pulpit, lay too little stress on the part that the
body has to play in matters spiritual and in the
economy of salvation. It is true — indeed, it is a
truism — to say that we look to Christ for the
salvation of our souls, our inner selves. We must
look to Christ too for the salvation of our bodies.
We cannot have any spiritual union with God or
man, that does not carry with it a union where our
physical being plays a very real part. When our
Master had finished His course on earth. He did
not cast aside His body as a garment outworn; but
He carried it into the heights, where it is forever
imbedded in the Godhead, transfigured, changed,
spiritualized, as different from the body on the cross,
as the grain that springs in the full head is different
from the corn of wheat that falls into the ground.

^

L^

100 THE CHURCH OF THE LIVING GOD

But still, it is a body, a real body, all the more real
because it is spiritual; and the organism, through
which the Spirit is working and saving both men's
bodies and men's souls, is a visible organism. Man
is not body alone: body without soul is corpse.
Neither is he soul alone: soul without body is
ghost. Man is body and soul.

This visible organism has its officers. They are
members of the body, ordained to perform special
functions; consequently there is a ministry. I am
not speaking now of any special form of ministry,
Episcopalian, Methodist, Presbyterian or otherwise;
but the visible organism must have a ministry, a
ministry where the commission comes both from God
and from man. Without such a twofold commission
a ministry is a poor paralytic thing, incapable of
leading men to God.

And remember — and let the laity lay this to
heart — remember that the clergy are not the
Church. The clergy without a laity form, as it
were, a truncated head, and the laity without the
clergy a decapitated trunk. Do not mistake me.
The real head of the Church is the invisible head,
Jesus Christ. But I am speaking in terms of a
visible organism, in order to bring home to you the
reality of the thought, that it is so easy to lay too

THE CHURCH OF THE LIVING GOD 101

grave a responsibility upon the clergy, and so for
the laity to ascribe to the clergy responsibilities and
faults, which belong to the followers just as truly as
to the leaders, inasmuch as they form an integral
part of the organism.

Now because there is a visible organism there are
symbols in its method of life. I wish I had time to
bring out the important place that symbols hold in
ordinary life. Symbols are not ceremonies; they
are sacraments. Indeed, this whole great world in
which we live is one big sacrament, if we look at it
right.

" Earth's crammed with heaven

And every common hush afire with God.'*

So in such a world we should expect symbols, and
in so noble an organism as the Church we should
expect noble symbols. Even in our ordinary friend-
ships and in our social life we must have our sym-
bols that are sacraments. What is the kiss but the
lover's sacrament? And what is the grasp of the
hand but the friend's sacrament? Symbols, yes;
but not mere ceremonies. Friendship would die
if it did not express itself outwardly in some physical
touch. The body must find part in all that is deep
and true when the soul is agitated. Consequently
it is only as might have been expected that in the

102 THE CHURCH OF THE LIVING GOD

making up of this organism, the visible organism
of the Church, there should be symbols, simple and
yet profound — the sanctification of the bath and
the sanctification of the meal, baptism and the
Supper of the Lord.

Now baptism was not originated by Jesus Christ.
He did with it, as He did with everything He touched
in life, — He transfigured it; He changed its charac-
ter; He gave it a meaning and a power which
originally it did not possess. Jesus Christ has some-
times had this brought against Him, that He was
not original, that you find in the sacred books of
the East some of the thoughts which He Himself
expressed, that the Old Testament contains much
which He taught. But originality does not consist
chiefly in saying or doing something new; he is most
truly original who takes the old and gives it a new
beauty, a new profundity. Water is found in almost
every developed religion as a symbol of the religion.
The Jews had manifold lustrations; the Mohamme-
dans have the same; and it would seem to me that
baptism originated in a far-distant age, when man's
power of expression was very inadequate. He
realized, as you and I realize to-day, though not so
fully, that when he offended his conscience and did
something wrong he left a stain on his inner life,

THE CHURCH OF THE LIVING GOD 103

and in his desire to get free from that stain he
poured water upon himself, or had another do it,
in a sort of dumb show before God, making the
act a prayer to God to cleanse him from the impure
thing, as though to say, "O God, as my body is
being washed, so wash my soul." So Christ came
and He changed the prayer into an answer, or He
made the prayer and the answer coincident.

He Himself was baptized. He had grown up
among men so as to know them through and through,
and He felt their sin with such sensitive acuteness
that it seemed to Him as though it were His own.
It is as though a mother had a son towards whom she
had looked for a great future; but, instead of going
on into that hoped-for future, he became a criminal,
and as his character grew more and more degraded
hers grew more and more refined. At last, when
the son is upon the scaffold, reaping the reward of
his life of crime, who is it, that feels the sin of that
son the more? Is it the son himself or is it the
mother .^^ Ah, it is the mother. And so Jesus, in
the midst of those sin-laden penitents by the Jordan,
feels with His sympathetic soul the weight of other
men's wrong-doing as though it were His own. He
goes down into the water, we may say, burdened,
almost overwhelmed with the weight of their sins —

104 THE CHURCH OF THE LIVING GOD

He was made sin for us — and God gives Him the
comfort of the vision from heaven and says, *'My
son, thou art the spotless one in whom I am well
pleased." Jesus sanctified for ever the waters of
baptism, so that the bath thus sanctified stands as
the initial sacrament of the Church. Now here is
something that we all agree upon. We may give
different meanings to baptism but it still remains the
instrument through which the individual is admitted
into the visible organism of the Church.

About sacraments I would say this, make them,
as far as you can, symbols of God*s presence and not
symbols of His absence. Take all the constructive
teaching of all sections of the Christian Church
regarding baptism and the Supper of the Lord and
put them together, all the spiritual significance of
them, and you will still fall short of what God
intended them to mean for man. When Jesus Christ
transfigured baptism He made what was originally
a dumb prayer of man to God, a living answer of
God to man. He says to the individual who comes
to Him in baptism, "My son, thou art incorporated
into my life." Baptism is not a momentary contact
between the individual and God, but it is the begin-
ning of a steady pressure of the life of God upon the
life of man, until man is wholly caught in the tide of

THE CHURCH OF THE LIVING GOD 105

God's love. Let me say that baptism — and this is
a most important thing — is one. It is impossible to
be baptized an Episcopalian, a Roman Catholic, a
Presbyterian, a Methodist, or a Baptist. You can
only be baptized into one thing, and that is into the
Church of God. When we realize this fully then
there will be no more schisms, and men will stand
shoulder to shoulder with all their fellow Christians,
and there will indeed be one Body and one
Spirit.

As to the other symbol in this great visible or-
ganism of the Church, the Holy Communion, think
of how it was ordained, the sanctification of the
meal. It is not the Cross that explains the Lord's
Supper; it is the Lord's Supper that explains the
Cross. Eliminate the Lord's Supper from history
and what do you have? You have very much of
what you can get in Plato's story of Socrates and his
death, the self-surrender to the uttermost and to the
last of a noble man to his fate. But Jesus Christ,
knowing that He was going to die, laid down His life,
and showed us how we in His strength may always
change a necessity into a virtue. He, knowing that
He was about to die, broke His body Himself and
poured out His blood. And the Holy Communion is
to-day the invitation and the opportunity of men to

106 THE CHURCH OF THE LIVING GOD

come into the one great complete sacrifice and share
in its glory and in its victory by feeding upon His
life.

We have the visible organism, the body and its
members, different functions being given to different
members; we have the two great symbols, baptism
and the Supper of the Lord; but our Church is
splintered, broken into countless fragments; section
wars against section. The Lord's prayer for the
unity of His Church is not yet answered. There are
many movements at this present day trying to bring
about the unity of the Church of God, both in the
visible and in the invisible way. Only a few weeks
ago I was privileged to attend the General Assembly
of the Church of Scotland, and also the General
Assembly of the United Free Church of Scotland.
On a given date both of these Churches considered in
prayer and discussion how they might bind up the
wound that was inflicted upon their unity in 1843,
and the result was that unity is to be brought about
just as soon as practicable. Steps are being taken
immediately to consummate the plan. In the United
States, some three years ago, the movement was
begun to bring together officially appointed repre-
sentatives of all the Christian Churches of the world
in a conference on faith and order looking towards

THE CHURCH OF THE LIVING GOD 107

unity. These movements indeed make one thank
God and take courage.

But in the interim, what are we to do? Above all
things, be loyal to your own Communion; at the
same time, give due respect to those who disagree
with your point of view, and pray especially for those
Communions about which you know least and with
which you have no sympathy. That is a common,
plain duty. I know that there are numbers of
people who are unconnected with any part, any
section of the Church, religious men, men who want
to live with Christ, but who are living an individ-
ualistic spiritual life, which in itself is almost a
contradiction.

Some years ago a most estimable woman came to
me and asked for work in my parish. She said that
she would like to work in co-operation with those
who were associated with me, but that she was un-
connected with any church because the schisms of
Christianity so disturbed her that she could not
countenance any one of them. I replied to her,
"Madam, don't you see that you have formed one
more sect, and that it is more despicable than any of
the others because there is only one person in it.'*"
Well, that is the exact attitude of men and women
who say that they are going to be Christians at

108 THE CHURCH OF THE LIVING GOD

large, but that they are not going to associate them-
selves with the visible organism of the Church. I
am happy to say to-day that that woman is working
as a deaconess in the Church of God.

For the moment it is a primary duty that we
should be loyal to that aspect of the truth that is
set forth by the Communion to which we immedi-
ately owe allegiance; and this loyalty does not for
one moment mean that we are to enter into violent
and negative controversy with those who disagree
with us. We must have convictions; a man cannot
live on opinions. And above all things, we must
have convictions in religion. Just as a man cannot
live a solitary, isolated life in letters, or in business,
or in any other department of existence you can
think of, so is it impossible that a man live a strong,
religious life unless he be allied with the Church of
God in its visible manifestation.

But you say, "Oh the Church is so dry and cold.
I cannot get much from public worship" — I am
only quoting what somebody said to me a day or
two ago — "I can do a great deal better by going
off into the woods by myself and there praying to
God. The preachers do not give me a great deal of
thought; I can get better thought from books.'*
It is quite right to criticize the Church, if you

THE CHURCH OF THE LIVING GOD 109

criticize it as a worker within, and not as a cynic
who sits without its gates. Jesus Christ was a
critic of His Church, but He was loyal to it before
He criticized it. And remember that you are the
Church, and the Church is what it is because you
are what you are, and the Church of to-morrow will
be what it will be, by virtue of your relationship to
the Church at this present time. The Bride of
Christ — think of her in her distress and come to her
in your strong young manhood and deliver her from
some of her evils. You can bring to her the very
things she lacks, and Jesus Christ through you can
make the Church at least somewhat more like the
ideal than she is at this present time.

Do not suppose for one moment that any volun-
tary association can take the place of the Church.
I yield to no man in my admiration of, and my
devotion to, the Student Christian Movement and
the Christian Association, but if the Christian Asso-
ciation or the Student Movement were to take shape
as a sect, then they have ended their usefulness in
the service of Jesus Christ. The Association and
the Student Movement do not form circles which
touch the Church on the circumference, on the
outside. They are movements of the Spirit of God
within the chief sphere of the Spirit's action among

110 THE CHURCH OF THE LIVING GOD

men, even in the Church, and so I pray God with
all my heart that this, perhaps the greatest move-
ment of the Spirit in modern times, may turn the
full force of its flood upon the Church's life, renewing
her and strengthening her, that the day may be
hastened when the unanswered prayer of Jesus
Christ will be an answered prayer, and we shall all
be one in Him.

IX

PRAYER 1

HUMANKIND cannot be fairly divided into
those who pray and those who do not pray,
for everybody prays. If we would make a differen-
tiation of the sort in terms of prayer, it would be
more correct to do so by distinguishing those who
pray aright, from those who do not pray aright. Or,
to be more fundamental still, by grouping together
those who pray to the only true God, and those who
pray to one or more of the many false gods. The
kind of prayer offered is determined by the kind of
God addressed.

Prayer is the universal practice of human nature.
There is no commoner form of activity. It is not an
artificial part of life, but as instinctive and auto-
matic as breathing. It might be said that the capac-
ity for prayer is the feature which distinguishes man
from monkey or dog. The essence of prayer is
desire, forming itself into hope and aspiration, and

* From The Churchman,

112 PRAYER

mounting up into effort, in the direction of the unat-
tained. If hope and aspiration cease to exist both
for here or hereafter, human character forthwith
also ceases. At that stage, if there is any prayer
left to be offered, it must be addressed to annihila-
tion as the summum honum.

Advancing in definiteness, prayer is the address
made by human personality to that with which it is
desired to establish affiliations. It is a movement of
the whole being which reaches after the heart's
desire. Neither in religion, nor in any other possible
understanding of the word, may we think of prayer
as being exclusively lip service. Unless lip service
is but an index and instrument of the heart's desire
or the will's purpose, it has about as little moral
significance as the repetition of the multiplication
table. "Fulfil now, O Lord, the desires and peti-
tions of Thy servants as may be most expedient for
them" — that is the proper order. Desire is antece-
dent to petition, that is to say, petition is the hand-
maid of desire. Hence we pray chiefly to whatever
we most covet or reverence.

The recipient of our address may be as stubbornly
passive as a log, without eyes to see or ears to hear,
wholly insensate, and as irresponsive to an appeal as
the mass of corruption which the weeping mourner

PRAYER 113

addresses, above the newly-made grave, in blind
grief, as Beloved. Nevertheless, contradictory as the
statement may appear, no prayer ever rises in vain.
It is as inevitably answered as is the call of gravita-
tion to matter. Prayer and its answer belong to an
established, immovable order, and work according to
recognized law. If our lives are set toward money or
fame or pleasure as our chief end, and most of our
language is pressed into the discussion of these
matters, the general effect is the same as though on
bended knee we invoked our chosen God to bless us.
The mountain may not come to Mahomet, but
Mahomet goes to the mountain. The worshipper
rubs up against the idol and extracts that which the
idol is powerless otherwise to give. The prayer may
not yield the exact answer we expect, but it meets
with powerful response, the most powerful that can
come to human appeal. The prayer to gold will
probably make us as hard as the yellow god, to fame,
as windy and fickle as the vox populi which awards
it, to pleasure, as hectic, as the joys in its gift.

There is even a lower form of prayer than that to
wealth or fame or pleasure. I mean the prayer
which says, "Evil, be thou my good." Thus, for
instance, the man or group of men who address
themselves to an effort to defraud the people or some

114 PRAYER

section of the people, are praying to trickery and
treachery and dishonesty to come to their aid, and
beseeching them, probably, to do so in such a way
that they may still be deemed reputable citizens.
No more earnest prayers rise in the churches than
those which are being daily addressed to their
respective idols by misguided or weak or corrupt
men everywhere. Everybody prays. Everybody is
religious, that is to say, everybody is doing his best
to tie himself up to his summum honum.

Therefore when our Lord came among men. His
task was not to make a nature religious which up to
that point had been without religious capacity. It
was rather to lay hold of that which was, after a
fashion, religious {beiai daLjiovearepos), and train and
develop it to the utmost. It was a work of
cultivation rather than of creation. His was not the
responsibility of teaching men to pray, so much as
it was of directing their prayers. Prayer, then as
now, was rising in dense, frequently in murky,
clouds. It was the purification of prayer that
He undertook.

Consequently He revealed the character of the
Personality to be addressed. When He was asked
by those who had always been men of prayer to
teach them to pray, He taught them by presenting

PRAYER 115

to them a vivid spiritual portrait. The Lord's
Prayer gives a rounded conception of God. It
contains a complete theology. This is what it
seems to say — though I recognize that no explana-
tion of the Lord's Prayer is as lucid and simple as
the Prayer itself.

"God is Personality; the Father of Jesus; our
Father. Therefore you can approach Him as person
approaches person among men. Address Him as your
Lover — yours and your neighbor's alike — though
with that awe with which imperfection should ad-
dress perfection. Ask for His best gifts for you
and your brother, for He made you to be princes of
His Kingdom and sharers of His purpose. The least
thing that affects human life is His concern, so that
He hears the stomach's cry for food. Our conduct
is of paramount importance in His sight. He desires
to keep us white by frequent washings, and by
casting over us that mysterious mantle of forgiveness
which we in turn throw over our fellows. He would
spare us only from those trials which are too difficult
for us, and carry us triumphant through salutary
battles."

The trained religious sense offers its prayers to a
God of this sort. The sort of God before us, in
Whom we really believe, remember, determines the

/

116 PRA.YER

sort of prayers to be offered. This is theology's
justification. The steady habit of setting life toward
such a God as He Whom Jesus Christ revealed will,
by degrees, force out of our experience prayers of a
low or unworthy character. It takes a passion to
cure a passion. The sure test of whether it is legiti-
mate to pray for this or that is whether we can carry
our desire to the Father of Jesus Christ. Some-
times, often, we will have to fight hard, for upon our
choice hinges our religious fate. The two, God's
ideal and our desire, cannot occupy the same sphere.
Where this is so, to choose our desire as against
God, is to set up an idol. We cease praying for
the object of our desire and instead pray to it. By
daily effort we must twist and beat and shape our
impulses, our thoughts, our desires into such a form
as will stand the test of being presented to the God
and Father of our Lord Jesus Christ for His blessing.
His answers are proportioned to our sincerity rather
than to our mode of approach, though this is far
from saying that formal prayer is unimportant.
The great thing to remember is that God, being who
He is, is more ready to hear than we to pray, more
eager to give than we to receive, more active to find
us than we to find Him.

X

THE ROMANCE OF MISSIONS AND THEIR
LACK OF ROMANCE!

THE luxury of modern travel across continent
and ocean, the comfort of living at moderate
cost in most countries of the world, the facilities of
communication by post and wire and wireless, which
bind the ends of the earth in chatty neighborliness,
have robbed forever the vocation of the foreign
missionary of any special claim to self-sacrifice, and
of that halo of romance which somehow attaches
itself to voluntary undertakings in conditions of
physical hardship.

What travel there may be off the beaten track is
in the main only such as a virile man should rejoice
in. In the larger towns and cities, and in many of
the smaller places, the necessities of life are available,
and missionaries have no grounds for self-pity or
claim upon the pity of pious admirers at home; if, in
a few stations among the fast-diminishing primitive
* Reprinted from The Outlook.

118 THE ROMANCE OF MISSIONS

peoples, or in remote Asiatic posts, there are mis-
sionaries of religion and government, living lives of
marked hardships, such as endanger their physical
well-being, they are in the minority; moreover, they
would be the last ones to claim that they were doing
anything heroic. They are heroes, but it is charac-
teristic of a hero that he disclaims his heroism.

The tropics of our day are being steadily tempered
by the white man's mastery of conditions, until they
are becoming healthy, and, in many places, so full of
compensations as to create in not a few persons
unwillingness to live elsewhere. Complete isolation
is a rapidly vanishing discipline. The sources of the
Nile and the "roof of the world" are within hailing
distance of New York in these days when a man has
laid his hand on the North Pole. There is little left
of this globe of ours to explore, and soon, from sheer
necessity, we shall be forced to turn our attention to
what may be "lost behind the ranges" of the moon's
Cordillera.

These things being so, it is time for us to drop,
once and for all, that sentimental regard for missions
and missionaries which is belittling to the missionary
cause, supporters and missionaries alike. It is
always harmful and unfair to pretend that the
ordinary is the extraordinary. If, a while since, the

AND THEIR LACK OF ROMANCE 119

missionary's vocation was an extraordinary one, it is
no longer so. It is now simply a normal part of
religious duty, and should be accepted and recog-
nized as such. When this is accomplished, we shall
be in the way of securing the kind and number
of missionaries that are needed.

All of us, doubtless, have been stung at one time
or another, especially in the enthusiasm of begin-
nings, with a sense of the splendor of martyrdom and
its attendant impulse to glory, and have spoken as
St. Paul did of the things which concern our weak-
ness — our perils and journey ings and all the rest of
our thrilling hardships, many of them in reality not
more than the average fisherman or hunter goes
through during his annual vacation. Probably some
of us also feel, like the Apostle, though with more
reason, that we spoke as fools. Bodily violence to
the missionary is becoming less and less likely, and
the martyrdom of the future will, at any rate, not be
that most undesirable form of martyrdom, in which
a man is rushed into the glory of the next world at
the cost of those who promoted him thither becoming
murderers and criminals. In our day religious feuds
ending in brutality or slaughter are increasingly
inexcusable, whether between Christians and ad-
herents of other beliefs, or between two opposing

120 THE ROMANCE OF MISSIONS

sects of Christians. Denunciation of doctrine and a
sort of religious braggadocio, which flaunts a given
phase of faith in the face of those who believe other-
wise have been known to end in physical violence.
A person dying in such circumstances is hardly a
martyr. He is one of a mob who dies in the disorder
of a mob. The true martyr is one who, like Living-
stone, constructively and wisely pursues a noble
purpose to the end, and with deep sincerity declares,
**I never made a sacrifice."

The real hardship of the missionary is that which
founders of empire as well as religion have had to
face from the beginning — failure, from whatever
cause, on the part of the pioneer to make others see
the vision of the "things that belong to their peace,"
neglect until it is too late of imperial opportunity by
those on whose word and support action is depend-
ent, timidity on the part of executive and administra-
tive forces which clings to a policy and methods long
since become threadbare. Of hardship of this sort
there is enough and to spare.

To-day the missionary opportunity is at its
height. It must be taken. There are a few primary
principles that we need to emphasize:

1. Missionary work is a normal vocation for
normal (that is to say, the best) men and women.

AND THEIR LACK OF ROMANCE 121

Romance in missionary work, in domestic and foreign
fields alike, is in the character of the man who
undertakes it, and not in the character of the work
undertaken. There is no more romance in mission
work in Yunan or Baroda than in Utah or Okla-
homa, but there is just as much, and that is a good
deal, provided that the missionary concerned is a
good deal of a man.

The modern missionary needs special training for
his work more than ever before. If St. Peter was an
unlettered fisherman, St. Paul was a distinguished
scholar and statesman, and it was St. Paul who gave
Christianity to the world at large. St. Peter could
not have done it. He had neither the head nor the
training for it. The mere prophet, moralist, and
exhorter have each their place in the mission field;
but prophets and preachers who possess balance as
well as fervor, conviction without bigotry, are some-
what rare. No man below intellectual par, and
without savoir faire, should be eligible for missionary
work in such countries as China, Japan, and the
Philippines. I speak as one who would defend his
own interests.

No doubt we have had, we have, and we are going
to have incompetent and eccentric missionaries.
But it is unjust to judge the value and work of

122 THE ROMANCE OF MISSIONS

missions by a handful of misfits. Had it been just
to generalize on the character of the American
consular service from some representatives in high
places whom I met in the Orient a while ago, I
should have pronounced it to be a corps of scoun-
drels. Were it fair to judge the civil service by a
considerable number of civil servants I have known,
I should say that it was a company of roisterers
and thieves.

Let us have done with the pernicious habit of
snatching at exceptions, as a ground for the universal
condemnation of a cause, or an institution which we
may not like, but of which we know little at first
hand — perhaps nothing. Consular service, civil
service, and missionary societies alike are bent
upon eliminating incompetents and misfits. In the
main, they are all proficient, with unlimited possi-
bilities of greater proficiency.

2. Missionary life is as much a vocation for the
laity as for the clergy. Missionaries should cover
every known profession from a doctor to a carpenter,
from a housekeeper to a seamstress. In much of the
Orient the industrial mission is of greater importance
to-day than any other. It at least holds equal place
with literary education. The consecrated, well-
equipped layman is needed not less, in some places

AND THEIR LACK OF ROMANCE 123

is needed more, than the priest and catechist. The
Jesuits, the most self-obhterating and the greatest
missionaries of modern history, have succeeded
because they are learned, skilled in science, and
experienced in almost every trade. Their lay
brothers are not the least important members of
their order.

3. The moment has arrived for us to review the
institutional ventures of missions in the light of the
progress of backward nations, and the growing wealth
of the home Church. The continuance of an educa-
tional or philanthropic society simply because it is
under religious auspices, irrespective of the quality
of the work done, is at best a doubtful procedure.
A school or hospital merits support because it is an
instrument of good education, or medically and
surgically first-class, not because something bearing
the name of school or hospital is used as a pretext for
pious teaching and sectarian ends. Poorly conducted
and professionally weak missionary institutions, when
side by side with well-conducted secular institutions
of a high order, are a menace, not an aid, to the
cause of missions. Missions must unfalteringly
stand for the best institutions of their kind, or else
yield place to the best.

We have yet to contend against the old conception

124 THE ROMANCE OF MISSIONS

of missions and missionaries — that they need little,
less than people with much easier tasks, that they
must not have the ordinary comforts of life, and
must work miracles withal. One of the chief troubles
with missionary institutions is, that with a work far
more taxing and difficult than in ordinary conditions
at home, they are supposed to be greatly favored if
they receive pennies where home institutions of a
similar character receive dollars. The harder the
task, the poorer the equipment, is not a proverb
found in the sayings of the Wise Man, though it is
practiced in the economy of the churches. If a
wealthy home church, upon whose annual contri-
butions a missionary institution subsists, steadily
refuses to support it adequately, the missionary in
charge is almost in duty bound, for the sake of the
cause, to urge its abandonment.

The needs of a missionary institution of to-day
must be measured by the breadth of its opportunity
as discerned by those directly responsible for it, and
not by an ancient and decrepit theory. What may
have been generous for yesterday's needs is penurious
in relation to to-day's. Missionary schools and
hospitals cannot live on the crumbs that fall from
the rich man's table; they can only starve on them.
As much discredit has accrued to the missionary

AND THEIR LACK OF ROMANCE 125

cause because of inefficiency due to inadequate
support, as to incompetent missionaries.

4. Competent persons, men and women of the
privileged class, should be taught that there is a
place for them in the mission field, permanently or
temporarily, if they qualify by becoming proficient
in some department of useful work. Why should
not young women give a year or two of their fresh-
ness and vitality after they leave college to teaching,
or otherwise aiding in one or another of our missions.?
If they are able to meet their own expenses, so much
the better. This would be more profitable than the
giddy dance around the world that the thousands
indulge in annually, gathering for the most part a
little geography, a bunch of curios, and considerable
misinformation about nations whose skirts they
touch. Japan, China, the Philippines, and India are
good stopping-places for round-the-world travellers.
A year or so in one place or another would be an
education to the visitor and a material benefit to
missions. The idea has already occurred to and been
acted upon by a few.

Again, why cannot some of our colleges and
schools, like Yale and Princeton and Trinity, Groton
and St. Paul's and Phillips Exeter, systematically
contribute one of their professors or masters, from

126 THE ROMANCE OF MISSIONS

time to time for a year, to teach in Peking Univer-
sity, or St. John's University, Shanghai, or St. Paul's
College, Tokyo? Indeed, Groton, all honor to her,
has, unasked, inaugurated the movement, by lending
to Baguio School a master who, with true missionary
spirit, has contributed the major part of his sabbat-
ical year to this end. Such a course brings a reward
to the giver. The disease from which the academic
world is apt to suffer is provincialism. In these days
of international life, every college and school should
have preceptors who have had a direct share in the
puzzles and burdens of faraway lands.

Space forbids me to say more, though I have
much more to say. But I trust that my purpose has
been accomplished. I have aimed to present mission
work as being a normal vocation for normal men and
women, with just as much and just as little romance
as any other reputable pursuit, and as demanding
best possible equipment in all its enterprises. Par-
ents should be no more surprised or chagrined that
their children should plan to qualify for the mission
field, whether as a vocation or as an avocation, than
for finance or medicine or society. The religious
public should no more be disturbed when we on the
frontier ask for a hundred thousand dollars for a
hospital or a school (usually we ask for much less

AND THEIR LACK OF ROIVIANCE 127

and do not get it) than when a home charity, or
university, lays its plans to get a million or so for
equipment or endowment. The biggest missionary
request that I have as yet seen, if it has erred at all,
has erred on the side of excessive modesty.

As I have experienced mission work, and I have
known no other work in a ministry of close upon a
quarter of a century, I conceive it to be as wonderful
a sphere of opportunity for the investment of all
that manhood is, or may be, as the market of time
affords. I am further convinced, from a careful and
extensive observation of missions in many lands,
that, considering the number of men and the amount
of money invested in missions, the returns are such
as cannot be paralleled by any other enterprise in
history.

XI
AN APPORTIONMENT OF MEN *

IF an Apportionment of money, why, then, not an
Apportionment of men?
The Church made a great advance when the
Apportionment plan was adopted for the financial
support of missions. The plan lays the responsi-
bility where it belongs — on the corporate body.
The Church as a whole makes her offering through
Diocese and Parish to missions as a whole, and it is
no longer left solely to the individual to give as he
will to what he will. When, at last, the Church
shall have risen to the recognition of the privilege of
an equitable sharing of her wealth, the need of
appeals for special aid by missionaries will be mini-
mized, though never will individuals be content to
confine their gifts to the Apportionment. The Ap-
portionment represents a minimum, not a maximum,
of what should be contributed. In the bright future,
when the Church shall have given all that is needed
for the equipment and maintenance of the ordinary
^ From The Churchman.

AN APPORTIONMENT OF MEN 129

work of missions, there will still remain ample margin
for special offerings — probably more than now, be-
cause those who are most generous in making special
gifts are the very ones who are giving far beyond
their share to the Apportionment.

The time has come for us to consider the possi-
bility of an Apportionment of Men. The means
whereby the mission field is now furnished with
workers is desultory and uneconomical. An indi-
vidual here and there is moved by a public notice, a
book, an address, the appeal of a friend, to offer for
this or that missionary district. If he is accepted
by the Board he goes to the field of his choice, or
else, in the rare instances in which a man places
himself at the disposal of the Board, to the field
selected for him. Men are asked to offer themselves;
they are not, barring an occasional case, called
individually and particularly, because those upon
whom the responsibility of choice rests discover
fitness and ability. Missionaries should be both
called and sent by the Church. Their sense of
commission should not be left to rest wholly upon
the inner call, or the appointment of an executive and
administrative body like the Board, but should have
behind it the Church, as represented by the Diocese
and the Parish.

130 AN APPORTIONMENT OF MEN

That Parish must be spiritually poor indeed which
out of, say, two hundred communicants cannot con-
tribute from time to time, if not each year, at least
one qualified lay worker to the mission field. Why
should not a parish come together annually with the
consciousness of the Divine guidance, and lay the
responsibility upon some one of their number to give
himself to the mission work of the Church? Declina-
tion could be followed by a new choice, until one,
the best available, who would worthily represent
the parish, had accepted. Appointment, of course,
would remain, as now, with the Board. A mission-
ary thus selected would go forth with a profound
sense of commission, without which there can be no
high degree of efficiency and enthusiasm. He would
go not only because he wished to go, and believed
himself to be not without a measure of qualification,
but also because he was bidden to go, just as truly as
the ambassador who is sent by his country to a
foreign court.

Even this does not take us far enough. That
Diocese is poor indeed that cannot offer at least one
priest or deacon annually to the mission field. Let
the choice be made at the Diocesan Convention of
the best man (or men), physically, intellectually, and
spiritually, and let the responsibility of acceptance or

AN APPORTIONMENT OF MEN 131

declination rest on his (or their) shoulders. Why
should we leave it to the individual clergy to dis-
cover by chance, each for himself, their missionary
vocation? I cannot but believe that it is the
Church's duty, by some such method as I suggest, to
call upon priests and deacons to go hither and yon,
just as she does in the case of missionary bishops.

There is no special hardship in becoming a mis-
sionary in these highly civilized times, and it is a
pity to continue a superficial distinction between
work at home and work abroad. When this is
eliminated the question resolves itself into a matter
of sharing clergy and money, in an approximately
equitable fashion, throughout the whole Church.
It ought to be no cause for wonder that a rector of
Grace Church, New York, for instance, should be
asked by his Diocese to resign, in the midst of a
successful pastorate, to go to Salt Lake City or
Hankow as a missionary priest.

Supposing, then, each Diocese were to agree to
send annually one or two clergy, in addition to those
who voluntarily offered, to the mission field for five
years, what an enormous gain there would be both
to the mission field and to the whole Church!
Many Dioceses, however, could contribute more than
^wo. The great Dioceses of New York and Penn-

132 AN APPORTIONMENT OF MEN

sylvania could each give five good men and be richer
in the end by giving than by retaining. No Diocese
should give less than one and the number above
that could be apportioned on the basis of the number
of the clergy and ordinations from year to year.

I do not mean that men should be given for all
time to the mission field. On the contrary let those
who desire to return at the expiration of five years
be free to do so. In a decade the missionary dis-
tricts would be contributing strong men with broad
experience and mature gifts to the Dioceses, and the
whole Church would be aflame with a sense of world-
wide mission. The world is growing so small that it
is culpable to live a provincial or isolated life. No
government that has any sense of responsibility fails
to regulate national affairs with regard to interna-
tional interests. No great business firm confines its
attention to its own town or state or country. Why,
then, should the one institution which has an age-
long charter and a world-wide commission suffer its
representatives to live a circumscribed life, and be so
snarled up in petty concerns as to be unable to see the
depth of the sky and the breadth of the universe?

It may be objected that those who go abroad will
be forgotten and when they return they will find no
place for themselves. Let them run the risk, I say.

AN APPORTIONMENT OF MEN 133

The only way to help the Church rise to her duty is
to trust her. If the best men go to the mission field
they will be the very ones to whom ultimately will
be entrusted the biggest responsibilities at home.
It is not within the realm of probability that the
present occupant of the White House would be where
he is, if he had not come, a while since, to the Orient
as a Missionary of Government. Strong men can
afford to be indifferent to the prestige of position,
anyhow. Some of them, at least, do their best work
by stripping themselves of honor and place and
dignity, after the example of Him who, though He
was rich, for our sakes became poor.

Again, it may be urged by Diocesan Bishops that
they cannot afford to allow their clergy to go.
Doubtless for a time it would mean a considerable
sacrifice. But the law of sacrifice governs the
Diocese and Parish as well as the individual. Most
Dioceses and Parishes are in danger more from over
caution, and the perils of a self-centred life, than
from a career of daring and sharing.

I should like to see the Church set about preparing
for an Apportionment of Men, the best men, laymen
and clergy. We need every type, every extreme
that our Church produces — I need some ritualists at
this writing for our Northern work, and some evangel-

134 AN APPORTIONMENT OF MEN

icals for our Southern work; only let them be men of
character and piety — but they must be given by
the Church as Church, so that they will come to us
crowned with the inspiration of commission. No
Church but one organized as ours is, has the facilities
for carrying out such a scheme. The lines of her
organization are splendidly adapted for a Catholic
work, as well as worthy of that, which is at present
denied her, a Catholic name.

I have not touched upon the question of financial
support for the greatly enlarged expenditure which
the successful inauguration of the plan proposed
would involve. Let us do the first thing first. Let
us take the horse from behind the cart where he is
now, and put him between the shafts where he be-
longs. In other words let us set about getting men.

''Give us menl
Men — JTom every rank.
Fresh and free and frank ;
Men of thought and reading.
Men of light and leading.
Men of loyal breeding.
The Church's welfare speeding:
Men of breadth and not of faction
Men of lofty aim and action:
Give us Men — I say again

Give us Men!

Give us Men!" ^

^ Adapted.

XII
FINANCIAL MISSIONARIES i

IF medical missionaries, industrial missionaries and
the like, then why not financial missionaries? I
venture to write on the subject as a serious proposi-
tion, not because I am expert in finance but because
I am not. Indeed the modest degree of knowledge I
possess has been purchased at painful cost, to myself
and to the Church, which ought never to have been.
My proposition, therefore, is that every unit of the
Church's missionary organization (the same holds
good of diocesan organization, but that is not for me
to discuss at this time) should have as a matter of
course an expert in charge of the financial and
business department of the jurisdiction.

There probably was not the same acute need in
the past that there is to-day of such an appointee.
It comes as one of the demands of our development.
Growth always means increased complexity and
necessitates heightened functional efficiency. In
* From The Pacific Churchman.

136 FINANCIAL MISSIONARIES

other words, specialization is one of the penalties of
success. This involves a revision of organization and
a judicious co-ordination of all the agencies employed
therein.

Most if not all of our missionary districts have
now reached a stage when a knowledge of business
and financial affairs, beyond that possessed by the
clergyman or layman of average education, is impera-
tive, in order to induce a skilful handling of the
Church's interests. Even if the Bishop, or one of his
clergy, had the experience and training for the work,
the time required could not be given without such a
sacrifice of other duties as would be unjustifiable.
The business aspect of the missionary district must
be recognized as a thing apart, calling for careful
organization with an expert hand at the helm.

No one recognizes or appreciates more fully than
I the valuable services rendered here and there by
men who save out of their business or professional
hours, often at great sacrifice, sufficient time to
perform the work of treasurer or business adviser.
But the time has come for us to be more formal.
Finance is a profession, and ordinarily the business of
a missionary district would employ the entire time
of a trained man, if we purpose, in this department
of responsibility, to keep abreast of the best. The

FINANCIAL MISSIONARIES 137

voluntary treasurer will be needed not less but more
— as one of an advisory board grouping around the
financial missionary, whose duty it will be to conduct
the Church's business affairs with the same alertness
as would characterize any honorable commercial
house.

There is no reason to suppose that we could not
secure such men, who would consecrate their gifts
in this way. There is no inherent war between
money and piety. Even if the right man is not
available, who would number himself among the
missionaries — there are already such, as, for exam-
ple, in Shanghai — an expert could be appointed
from the professional men at hand, and remunerated
accordingly. I know by experience the extreme
value of such an appointment. The matter is not
merely one of bookkeeping. There are purchases of
land to be made, sites to be chosen, buildings to be
erected, insurance to be cared for, supplies to be
bought, institutions to be financed, investments to
be made, stations to be visited — enough, in short,
to give a first-class man an interesting and valuable
vocation.

There are three benefits resulting from having an
expert in the position outlined, as I have learned
from experience:

138 FINANCIAL MISSIONARIES

1. Economy. — Though there may be a large
annual outlay for salary, the extra sum expended will
more than be saved, by the efficient handling of
funds, and by the devices for economy conceived by
one whose official responsibility is to guard against
leakage or waste. By way of illustration: In the
earlier years of my episcopate large sums of money
were expended annually on the exorbitant rentals
asked. It was nothing short of pitiful waste.
Several years elapsed before some of us saw that we
ought to advise means whereby we could secure
permanent values in return for the rental money.
At last a small loan fund was established which
enabled us to erect domiciles. The rental money
pays back the principal of the fund together with a
small interest (3%). The result is the leakage has
been stopped, property acquired, and a growing
permanent fund established — though at a late,
rather than an early, date and only after thousands
of dollars were lost. Of course an expert would
have adopted some such scheme at the beginning.

2. Increased Contributions. — Trustees of wealth
will give with a free hand to causes which are under
reliable business management. Some of our very
wealthy citizens will not contribute to a work whose
business methods have not been critically examined

FINANCIAL MISSIONARIES 139

and passed upon favorably. I sympathize with
their position. Moreover, I have reason to beheve
that one reason why the bequests and contributions
of Churchmen to Church institutions is markedly
less than those to secular, state or independent
philanthropies and organizations, is because of the
superior administration and financial solidity of
many of the latter. If we admit that business
occupies any position at all in the Church's affairs,
we ought to bring it up to the best standards.

3. Relief to Bishop and Clergy. — This is a point
upon which it is not necessary to dilate. In the
rudimentary organization of the Church the deacons
were business agents for the relief of the bishops or
priests. They stand as the prototype of my "finan-
cial missionary." If the Church of to-day were to
observe the same solicitude for the pastoral and
spiritual work of the clergy as at the beginning, she
would resort to a similar development. It is far
more abnormal for a bishop to play the role of a
financier or business agent than it used to be for an
apostle to baptize! St. Paul deprecates this latter.
What would he say of the former.?

Every first-class business corporation has its
financier, its promoter, and its attorney, with vari-
ous lieutenants under each. If the Church were to

140 FINANCIAL MISSIONARIES

appoint similar ojQScials, not only would she greatly
heighten her efficiency, spiritual and material, but
she would be true to the principal which created the
diaconate. Let us hold to good traditions!

XIII

THE NATION'S DEMAND UPON
AMERICAN YOUNG MEN^

BECAUSE democracy aims at so high a standard
and is so essentially a spiritual principle, it has
been charged against it that it "lays too great a
strain on human nature." Such a complaint forms
part of the credentials which all idealism is proud
to carry, the Christian religion first and fore-
most. And democracy is the principle of Christian
brotherhood applied to government, whether in a
constitutional monarchy like that of England, or in
a republican system of rule like our own.

Probably no American would admit that our ideal
of democracy is visionary, or that we ought to strike
some compromise, that would be more in tune with
the limitations and defects of average human nature;
but, owing to the inertness and apathy, from what-
soever cause, of at any rate a large minority of
citizens, methods contradictory and subversive of
democracy have been allowed to creep into our
1 From The Outlook.

142 THE NATION'S DEMAND UPON

system of government, and abide there unmolested.
Machine politics and "bossism" are usurping the
field that should be controlled by forces of less selfish
and more moral character, and the highest interests
of the many are daily being sacrificed to the cupidity
and lust for power of the few.

It is for the coming generation, the youth of to-day
who are clothed with unprecedented privilege, to
cure some of the excesses of liberty which mar our
civilization. Let them stoop their shoulders to the
burden in the prime of their young manhood, and
strike across the problems of the Nation the fire of their
strength. The first lesson that a young man should
learn in the principles of government is that National
problems and public questions are his own personal
concern and responsibility, and that he will have to
answer for his conduct toward them as exactly as for
his individual moral behavior. Such a lesson well
learned issues in something more than an occasional
jeremiad from the sheltered cloisters of cultured
ease, or the acid shriek of negative criticism. It
burns itself into the flesh and blood, the nerves and
muscle, until the flame of patriotism is kindled in
the soul, and a citizen worthy the name moves out
into the Nation's need, equipped to wrestle with its
problems and overthrow its enemies. Of course this

AMERICAN YOUNG MEN 143

will mean self-sacrifice always, and oftentimes as
complete and bold an adventure of faith as signalized
the departure of Abraham from Ur, the enterprise of
Cavour, the revolt of Washington. The spirit of
adventure, with its bosom stored with those rich
compensations which men who have surrendered to
it for some worthy end know full well, seizes the life
and swings it up to a new level of courage, to a
sphere where the atmosphere is rare and the power
of spiritual vision quick, to a realm of freedom where
whatever gifts one possesses have their fullest exer-
cise. American life has a faculty for adventure.
Its main distraction is found in the amazing risks we
run to secure wealth by a coup de main. This
faculty stands in need of redemption by being shot
into a new channel, whose lining is unselfishness and
a nation's good. We are the sons of adventurers,
and our lives stand so close to our pioneer fathers
that we feel their heated breath upon us as they
conquer the forests and enslave the rivers. None
of us is true to his heritage who is not taking some
considerable risk for the common weal. Young life
cannot reach normal development if it is not some-
where in the heat of a battle for others. It must be
occupied on at least one common problem if it is to
win its citizenship.

144 THE NATION'S DEMAND UPON

To-day the undeveloped or half-developed West is
calling to the privileged youth to come to its aid.
It is easy to succumb to the allurements of the older
civilization and choose bondage with ease under the
shadow of settled conditions, rather than strenuous
liberty in unbeaten tracks. I am thinking now
chiefly of those many young men of greater or
lesser wealth, upon whom first of all the demand of
the Nation for a large measure of self-sacrifice falls.
But how fine it is when a richly endowed nature,
after scrutinizing the field, picks out as its sphere
of service the centre of some grave perplexity, the
hardest spot, perhaps, on the ramparts! It is doubly
fine, for it both administers succor where succor is
needed, and weaves new stuff into American man-
hood.

In our protest against militarism we must not lose
sight of a still graver peril — "Corinthianism," or
the moral enervation and decadence that is born of
the soft uses of prosperity. However bad militarism
may be, history teaches us that the military nation
may live and flourish in health and manners, but
the end of the self-indulgent nation is inevitably
corruption and death. I say this not to defend
militarism, but to indicate wherein the greater
danger lies to-day, and to make a plea for that hardi-

AMERICAN YOUNG MEN 145

hood which enables a man sometimes to flip his
fingers in the face of a risk. Though I would add
that if we deprecate war and its concomitants, merely
because it disturbs our ease and offends our aesthetic
sense, we confess ourselves in need at least of the
discipline and hardship of military life. A few days
ago, in England, a lady spoke to me of an American
book she had been reading which pictured school
life. The hero was forbidden by his mother to play
football. "Why," said my friend, "if an English
boy were forbidden by his mother to play football,
he wouldn't own her!" It was strong language to
use, but the point underlying the exaggeration was
that true boyhood requires peril for its development.
And no one's life is secure unless it is dropped daily
between a hope and a fear, a possibility and a risk.
Years ago, when I was a student, two of my com-
rades were drowned while trying to sail a boat across
a dangerous piece of water in a storm. The in-
stinctive ejaculation from most lips was, "Foolhardi-
ness!" until one of our professors said, "Courageous!
It is readiness to dare a hard thing that makes
heroes," or words to that effect.

But, to return to our original thought, the young
men of to-day, both for their own and the Nation's
good, must be stirred to adventure. If they will

146 THE NATION'S DEMAND UPON

but listen to the just claims of the country, they will
find inspiration and opportunity. A lawyer in a
dreary Western town will have a dull time of it
merely as a lawyer; but if he embraces and adheres
to the ideals of Lincoln, the briefless barrister, if
he studies his townspeople through the glasses of
sympathy, if he fastens himself on some one muni-
cipal or State problem, he may never ride in an
automobile, or dazzle the habitues of a New York
social club, but his name will be worn in the hearts
of his fellows, and the Nation will be the richer be-
cause he lived. A physician going to Porto Rico or
the Philippines merely to make a fortune through
the instrumentality of his profession would be a man
to be avoided by natives and foreigners. But if
he were to elect to go because of the depth of native
need, the wide scope for research in unexplored
diseases, the consciousness of the country's respon-
sibility to the inhabitants of our island possessions,
even though he were in the end to succumb to
tropical conditions, his adventure would be nearer
noble than imprudent, a success rather than a failure.
In this attempt to emphasize a single phase of life
I do not wish to seem to ignore other aspects at
least as important, as, for example, the glory of
abiding in the conditions into which a man has been

AMERICAN YOUNG MEN 147

born, the quelling of the spirit of adventure far
afield because conscience requires it, the plunging
into the old, time-worn, humdrum tasks of the older
civilization with its painful and seemingly insoluble
problems. Both in these latter, as well as in our
more recent and novel responsibilities, the demand
the country is making upon young men is as great
as when the bugle sounds reveille in the early dawn
to summon the army to order of the day. And I
believe there will be a response worthy alike of our
ideals and of our manhood.

XIV
A VISION OF MANHOOD

1 SPEAK to men who have, in their best moments
at any rate, a lofty conception of, and a rever-
ence for, manhood and its possibilities. Probably
in the case of most of us, our earliest awakening to
a realization of the potential grandeur of human
nature was due to our being brought into contact
with developed greatness and nobility in a historical
character or a living national hero. Though none
can be so thrilled with the limitless possibilities of
life as he who has come to understand it as God
purposed it, and at least revealed it in the Man of
Men, the Hero of heroes, Jesus Christ.

It is no lack of modesty, but rather the stirring
of latent strength, which leads the boy to turn away
from the contemplation of his choice hero to an am-
bitious reverie about himself. He knows that he and
his hero have a human nature in common, he knows
that Jesus Christ presses His own victories and
achievements into men of to-day, and so he aspires

A VISION OF MANHOOD 149

to be something. That is to say, having learned re-
spect for the human nature in others, he begins
to respect human nature in himself. Maybe he is
restless because he is only a boy, and must wait for
the powers and wisdom of manhood to come in the
slow unfolding of time. Nevertheless he has learned
his earliest lesson in self-respect. He realizes that
life is not a toy but a force, and somewhere within
him is something splendid.

Now the only man who can hope to make his life
a success is he who retains (or, having lost, regains)
self-respect, who finds in himself that which is real
and strong and sacred, and who guards and rever-
ences his best qualities and aspirations. If he has
no respect for himself he is sure to fail in respect
for others, and mischief results.

Perhaps the most fundamental feature of true
manhood is veracity. Veracity means much more
than truthfulness in social and business intercourse.
It means that inner hatred of unreality, that aver-
sion to trickiness which moves a man to keep his
mind free from crooked thinking, and gives him
courage to face things as they are. He avoids soph-
istry of thought, and does not clutch at every argu-
ment that makes for his own opinions or convictions,
but is honest and fair toward logic even when it

150 A VISION OF MANHOOD

necessitates a change of mind. Such a man cannot
fail to be true and truthful to his fellows.

Then again eye service is not his motive for thor-
ough service. He respects his powers, and he does
good work not for the praise he may gain from his
employer, or the advancement he may win, but for
the joy of honest work. There is no satisfaction
like that which comes to a man when all his faculties
declare to him that he has used them well. His lot
may be in conditions where he is under no surveil-
lance, where he has the plotting out of his own work
and the division of his own time, where there is no
spur to keep him up to a high standard except his
reverence for his manhood and his loyalty to his
conception of duty to his fellows. But it makes no
difference. Rather is he more, than less, dihgent
because he is his own master. Such a man promotes
productive industry among his fellows.

Manhood is body as well as mind and soul. So
a vision of manhood includes a clean body as well
as a clean mind. The former follows on the latter.
There is no disgrace in being tempted to any one or
all forms of fleshly indulgence. The disgrace is in
yielding or trifling with temptation. If one form of
temptation more than another calls for promptness
of action and curtness of dismissal, it is temptation

A VISION OF MANHOOD 151

to lust. There is nothing to be ashamed of in
fleeing from it. The lads and young men who are
frequenters of the Manila dance halls are preparing
the way to dethrone self-respect, and to stain their
bodies with sin. He who trifles with sins of the
flesh blunts his refinement, and gets a distorted and
disgusting conception of womanhood. It is an awful
thing to have "eyes full of adultery that cannot
cease from sin.'* Sir Andrew Fraser, who spent
twenty-five years in India, speaking about honor
due to native women, says — "There are men in
all countries whose estimate of women is tainted by
the stain of their own impure minds." Be not such
a man. Womanhood is by nature clean-minded,
and would be shocked and horrified by the knowledge
of what is sometimes in the minds of men in their
company. Do you remember Browning's fine reverie
over one of the poor, stark corpses in the "little
Doric Morgue"?

**And this — why he was red in vain
Or black, — poor fellow that is blue!
What fancy was it, turned your brain
Oh, women were the 'prize for youl
Money gets women, cards and dice
Get money, and ill-luck gets just
The copper couch and one clear nice
Cool squirt of water, o^er your buM,
The right thing to extinguish Iv^t."

152 A VISION OF MANHOOD

So be pure, young men, because you are young
men and are strong. Keep clean within, and you
can never fail to respect womanhood with that high
chivalry that is able to love well, because it loves
purity and honor first.

Veracity, industry, and purity — they are yours
for the asking, a treasure to be coveted, a dynamic
of manhood which nothing can withstand.

XV

PROGRESS AND PROBLEMS IN THE
PHILIPPINES 1

THE Philippine Islands constitute a problem
within a problem, a responsibility within a
responsibility. If they were not occupied and ad-
ministered under the authority of the American Gov-
ernment, this nation could in no wise be released
from her responsibility to that greatest of modern
problems, of which it is a fragment — I mean the
problem of the Far East. Every serious-minded
man recognizes that the greatest question of the na-
tions to-day, the question of which we know least,
but which is making the most persistent demands
upon our sympathy, wisdom, and activities, is how
to bring about a normal relationship between the
nationalized half of the world and that more popu-
lous half which is at the dawn of nationalization. It

1 Paper presented at the Twenty-eighth Annual Lake Mohonk
Conference, 1910.

154 PROGRESS AND PROBLEMS

is a problem that touches us on all sides — politi-
cally, religiously, industrially, and socially. Upon
our right relation to it depends the future well-being
of the Western world. Just now we of the West
are the more progressive, the more compact, the
stronger — in a word, the more privileged part of
the globe, while our friends of the East are back-
ward, loosely knit, and feeble. But the spirit of
life is moving among them, and such stirrings are
agitating them as leave no doubt regarding their
future. It is of more importance to the West than
to the East that we walk circumspectly from now
henceforth, and there is but one large principle
which can serve us and enable us to play our part
worthily in this new era, in which distance has given
place to nearness and the ends of the world are
drawn together in close neighborliness — the principle
that we be just, using our strength in behalf of the
weak, not pleasing ourselves, not looking each at his
own things but each on the things of others.

The early history of the approaches of the West
to the East is a story of exploitation and selfishness.
The record of the East India Company is as dis-
graceful a chapter of robbery under the name of
trade as stains the pages of international relations.
The attitude of the West to China has been, and still

IN THE PHILIPPINES 155

in part is as the snarling of dogs over a bone, which
each claims as his portion.

But the temper of the West is changing, partly
because the weak are becoming too strong to be
bullied with impunity, and partly because we our-
selves are becoming fair-minded. The latter history
of Great Britain in India, her magnificent record
as guardian of the Chinese Imperial Customs for a
half century, her unselfish administration of Egyp-
tian affairs, the progressive character of Dutch rule
in Java, the clean motive which has actuated the
American occupation of the Philippines, bear witness
to this fact.

It is probably true that in earlier imperial move-
ments there were glimmerings of humanitarianism.
But in most cases the lust of domination, the glory
of self-aggrandizement, and the commercial instinct
were the controlling motives in territorial expansion
and colonization. The day is past when the con-
science of the civilized world will allow these prin-
ciples to prevail, and it is to the credit of most
modern nations responsible for the well-being of
dependencies, that it is due to their tutelage that
national spirit has begun to rise in the bosom of
backward peoples. "Egypt for the Egyptians,"
"Arya for the Aryans," "the Philippines for the

156 PROGRESS AND PROBLEMS

Filipinos," are watchwords for which the Western,
and not the Eastern, world is responsible in the last
analysis.

I am of the opinion that our nation would never
have been shaken out of its placid self-conceit and
serene ignorance of the Orient if a direct responsibil-
ity in the Far East had not been thrust upon us.
We needed the sort of discipline which ensued when
it was determined by our Government to retain the
Philippines — I mean unselfish entanglement in
other Peoples' affairs, the unforeseen difficulties in-
volved, the sacrifice demanded, the semi-failure of our
plans. Already we have learned to sympathize
as never before with countries like Great Britain
and Holland under their burden of responsibility
heroically borne. Already we are raising up a gen-
eration of men who know the Orient as only those
who have had Oriental experience in matters of
government are able to know it. When I think of
the many young Americans I have met in obscure
posts in the Philippines, laboring on some educa-
tional, political, scientific, or religious feature of
the problem, with commendable zeal and fidelity,
without any support in their untoward conditions
except self-respect and a consciousness of duty to
the nation, I feel that we need not fear the future.

IN THE PHILIPPINES 157

Our task is no easy one. It is the moral regenera-
tion and the unification of a people. These are pre-
requisites of self-government. There are encouraging
features. In the first place we have racial homo-
geneity. The people are sprung from a common
stock. They have strong racial cohesion. After
all, there are only two forces which bind men into
a unit; racial affinity rising into national organiza-
tion, and religious affinity. The Filipinos have both
of these characteristics in their favor. It is true
that there are various religions, from the crude
superstitions of animism, and the fierce bigotry of
Islamism, to the devout fervor of the Roman Catho-
lic and Protestant Christian. But the prevailing
religion both in power and numbers is Christianity.
The pagans are relatively few, and the Moro Prov-
ince is sufficiently detached, geographically and
governmentally, to be considered a thing apart.

On the other hand, the Philippines present peculiar
obstacles. For instance, we are dealing with an
Archipelago composed of thousands of islands. Added
to this geographical hindrance to the intercourse
between the people, there is the further one of temper-
amental disinclination on the part of the native to
move far from his home. His modest house, the
cock-pit, the parish church and his rice-fields form

158 PROGRESS AND PROBLEMS

the sphere of his activities. A journey to the
neighboring market is frequently his farthest ex-
pedition in a lifetime. Of course, highways and rail-
roads will help to cure him of his extreme isolation
and provincialism.

The difficulty of language would not be as much of
a bar to progress as it is if one of the many Filipino
tongues could be selected as a lingua franca. Failing
this, English has been chosen as the common medium
of thought, and the rising generation are learning it
by thousands and hundreds of thousands. English
is already the commercial language of the Orient,
if not of the world, so we are making no error in
teaching our wards, who are linguistically apt, our
own tongue, which will eventually supersede Spanish
in the courts and in the market-place.

The Filipino is constitutionally self-satisfied and
not untainted with vanity. He is not endowed
with great powers of resistance, either physically or
morally. The result is that the bad concomitants
of Western civilization are a constant menace
to him. If we with our higher degree of vitality
and the vigorous moral training of centuries stand
so badly the pressure of that refined materialism
which is the bane of modern civilization, we must
not be surprised if the Filipinos are injured by

IN THE PHILIPPINES 159

it. The question is sometimes asked, Why press
Christianity on the Orient? The answer is, because
it is the one means by which the Oriental can be
made strong enough to meet the menace of civiliza-
tion, even in a third-rate way. Heathen cults may
be good enough for him as long as he lives in isola-
tion, but the moment the flood-gates of civilization
are opened and he is caught in the swirl, the one
conserving force in civilization, Christianity, must be
given him or he will perish, and involve others in
his ruin. The Christianity which the great mass
of the Filipinos have now needs a strong injection of
Puritan austerity and love of righteousness. It is
to a large extent pious rather than moral.

There is a feature in the Philippine situation which
is worthy of serious consideration, and which em-
phasizes strongly the responsibility of America for
the governmental eflaciency of the Filipino. It is
this. Geographically and racially the Philippines
belong to the East; religiously and politically they
belong to the West. Though the best miscegena-
tion for the Filipino is with other Orientals, notably
the Chinese, sentiment, association with America,
and industrial timidity, have combined to exclude
the Chinese from the Islands. The Japanese, as
a nation, inspire terror in the Filipino breast. Chris-

160 PROGRESS AND PROBLEMS

tianity has separated the Philippines from sympathy
with adjacent lands, and three centuries of Western
rule and ideals have alienated them from the Eastern
conception of government, without as yet giving them
a substitute. Democracy is thus far more of a
vague idea, unintelligently accepted as a magic wand
waving open the doors of independence, than of a
principle to be framed into a form of government
touching the entire populace. Though it is an open
question, as with Western civilization, so with West-
ern governmental thought, that it may not fit Eastern
life, we have gone so far in the Philippines that we
cannot turn back. The idea that haunts the minds
of a very few Westerns, and of a large number of
Orientals, that native society, whether in India or
in other Eastern countries, can be reconstituted on
an improved native model, is a pure delusion. The
country over which the breath of the West, heavily
charged with scientific thought, has once passed,
and has, in passing, left an enduring mark, can never
be the same as it was before. The new foundations
must be of the Western, not of the Eastern type. As
Sir Henry Maine very truly remarks, the British
nation in dealing with India ''cannot evade the duty
of rebuilding upon its own principles that which it
unwittingly destroys. The most salient and gener-

IN THE PHILIPPINES 161

ally accepted of those principles is unquestionably
self-government. That must manifestly constitute
the corner-stone of the new edifice. There are,
however, two methods of applying this principle.
One is to aim at eventually creating a wholly inde-
pendent nation in India; the other is gradually to
extend local self-government, but with the fixed
determination to maintain the supreme control in
the hands of Great Britain. ... So far as I can
judge from recent discussions, the only difference
between the extremists and moderates is that,
whereas, the former wish to precipitate, the latter
would prefer to delay, the hour of separation."^ I
am glad to quote this fair statement from the pages
of so sturdy an imperialist author as Lord Cromer.
They make admirably clear the Philippine situation.
We ought to recognize this undeniable fact, that
in the whole history of Colonial administration in the
Orient, no dependency has ever approximated that
measure of self-government which the Philippine
Islands now enjoy. In a speech by Hon. Manuel
L. Quezon in the House of Representatives last
June is this passage: **I am glad to be able to
affirm, first of all, that simultaneously with the
American occupation, there has been established a
* Ancient and Modem Imperialism, pp. 119, £f.

162 PROGRESS AND PROBLEMS

more liberal government, and, from that day, the
Filipinos have enjoyed more personal and political
liberty than they ever did under the Spanish
Crown." The only fault I find with his statement
is that he does not make his comparison broad
enough. He should have included all the Oriental
dependencies in history and put the liberality of
America at the top. The ascendency of the American
in Philippine Government affairs has been steadily
on the decline, generosity to the Filipino running
with speedier feet than to many of us seemed, and
seems, best for the Filipino.

There are two features of our present policy on
which I wish to comment:

1. It was some years ago maintained by various
critics of our Philippine policy that we were not
giving suflficient attention to the industrial aspect
of the problem. At that time I could not feel that
the criticism was just. The moment has now come
when the manifest duty of the Philippine Govern-
ment is to place industrial matters in the forefront
of its thoughts. Political development has been
such as no longer to need the amount of attention
hitherto accorded. Several years have passed since
Aguinaldo, the leader of the revolution against
American rule, voluntarily presented his sword to

IN THE PHILIPPINES 163

the Governor General. On various occasions when
efforts have been made to get an expression of
opinion from Aguinaldo he has refused to discuss
matters, saying that the problem was not political
but industrial. He has pointed his assertion oft-
times repeated by devoting himself to his farm. The
Philippines must always be an agricultural country,
dependent upon the industry of the inhabitants.
Their industrial efficiency will largely determine
their political efficiency.

2. The second matter is that of education. The
policy obtaining has always been liberal. The
work of the schools has on the whole been commend-
able, lacking, however, in respect of industrial and
technical training. This defect is being remedied.
Provision was also made for sending promising stu-
dents to America. The results have not been such
as to justify continuance. This brings up an im-
portant principle.

Experience would appear to have proved that a
person should be educated in his own country in
indigenous institutions of learning. Orientals must
be educated in the Orient. Post-graduate work in
a foreign country is valuable, but not secondary or
university training, which should be provided at
home. For this reason the Government is moving

164 PROGRESS AND PROBLEMS

wisely in the development of the higher education.
The Philippine University is being organized, and
some departments are already open. It is significant
to note that in China strenuous efforts are being made
to establish universities in Hongkong and Hankow, to
the end that the best results of Western educa-
tion may be brought to the aid of the Chinese in
their own country. No man is so well fitted to
serve his people with sympathy and intelligence as
he who has been educated in the familiar surround-
ings, and with the local color of his home land. But
let it always be recognized that what the Filipino
most requires "is, not so much that his mind should
be trained, as that his character should be formed."
At the last moment I have found that it will be
impossible for me to present these thoughts in per-
son. I have therefore written out in condensed
form that which I had planned to discuss in a more
free and extended manner. The responsibility rest-
ing upon our nation is not one which daunts us.
But we must work at it without academic regrets
that cripple effort, or impatient haste which causes
an appearance of progress rather than progress
itself. Our goal is clear before us. I make Lord
Cromer's words my own and apply them to the
special obligation resting upon our consciences:

IN THE PHILIPPINES 165

*' Nations wax and wane. It may be that at some
future and far distant time we shall be justified, to
use a metaphor of perhaps the greatest of the Latin
poets, in handing over the torch of progress and
civilization" in the Philippines **to those whom we
ourselves" have had such a large share in civilizing.

XVI
PHILIPPINE FACTS AND THEORIES^

IN this brief survey of Philippine affairs, it will
be my endeavor to separate facts from fancies,
and to strip the problem of secondary considerations.
At an earlier stage in my experience I might have
spoken with the same tone of infallibility which
characterizes the utterances of those doughty cham-
pions of the Filipinos, who, clothed in the soft rai-
ment of homespun theories, view the battle from
afar. I have no solution of the Philippine problem
to offer. My sole purpose is to urge upon the
American Government slow speed, and not to dis-
card a good policy until sure of a better. No cer-
tainty can be reached without a study of facts.
"Ce ne sont pas les theories qui doivent nous servir
de base dans la recherche des faits, mais ce sont les
faits qui doivent nous servir de base pour la composi-
tion des theories."

1 From the New York Tribune, April 21, 1913.

PHILIPPINE FACTS AND THEORIES 167

The first fact to face is one which admits of no
dispute. It is that America is in the control of the
Philippines, and upon her wisdom or unwisdom hangs
the fate of nine million Filipinos. Whether we
erred in assuming such a responsibility is aside from
the question. If America had not accepted it from
unselfish motives, another nation would have seized
it from motives of self interest, and at this date
liberty would sit mourning without the gates of the
Philippines instead of reigning throughout her borders.
The Philippines to-day enjoy a measure of self-
government hitherto unknown to dependencies, save
in the Anglo-Saxon overseas dominions of Great
Britain, and the responsibility of America is to
further the progress of self-government to the utmost
of her ability and the Filipino's capacity.

Thus are we brought to a second indisputable fact.
We are pledged to execute our responsibility of con-
trol as a trust to be administered with rather than
for the Filipino. That is to say, we are to train
him by co-operative methods in the principles of self-
government until he has attained, and then, if he
so elects, surrender to him the rights which belong
to a full-grown nation. It is here that we arrive at
the parting of the ways. The dispute, however, is
not one of imperialism and anti-imperialism. It

168 PHILIPPINE FACTS AND THEORIES

fogs the issue to employ such terms. The question
resolves itself into one of good judgment. The op-
posing camps differ only in the matter of time.
There are those who say, Now; others who say,
To-morrow; still others who say, Day after to-
morrow. If desire implied ability, the clamor for
independence on the part of the Filipinos, which
just now is more widespread than at any time in
their history, would be the signal for our withdrawal,
but only their achievements can determine their
ability. A careful study should be made of the
Malolos Government of 1899, the character of pro-
vincial and municipal government up to date, the
use of the franchise, the extent to which espionage
and kindred evils prevail, the records of the Assem-
bly, and the constructive work, religious, scientific,
educational, industrial, accomplished under the
present policy.

It is, to say the least, dangerous to argue on the
theory that any autonomy, no matter how slovenly,
is preferable to alien rule with "higher poHtical
efficiency" as its motto. There are moments, at
any rate, as in Cuba, San Domingo, Nicaragua, and
Mexico, when alien interference, or even alien rule
for a while, is not counted amiss by our most fanat-
ical individualists. It is for this reason that I say.

PHILIPPINE FACTS AND THEORIES 169

Let us proceed from facts to theory. The facts are
to be had for the asking, and the Philippine policy-
should stand or fall upon its record.

A third fact is that the Philippine problem has a
puzzling complexity due to its island character and
diversified population, of which one tenth is com-
posed of primitive folk of the hills and fanatical
sons of Islam. The recognized leaders in the Philip-
pines to-day, so far as racial qualifications are con-
cerned, would have at least equal right to claim
citizenship in Spain, China, or England. Thus far
it is the men of mixed blood who are the politicians.
The degree of capacity in the Filipino will not be
revealed until the school boys of to-day are in active
public life. Even among the Christianized peoples,
because of their many tongues and limited, though
increasing, intercommunication, there are sectional
jealousies, but the wild peoples have a marked
antipathy for their Christian neighbors because of
a past history of harsh and unfair treatment at their
hands. It is owing solely to the prodigious industry
of the Secretary of the Interior of the Philippine
Islands, and his sincere enthusiasm for the welfare
of the inhabitants of the Mountain Province, that a
notable work of protection and development has
been begun which no one less well informed than

170 PHILIPPINE FACTS AND THEORIES

he could continue effectively. As for the Moros,
they are the traditional enemies of the Filipinos, as
the ruined watchtowers on the coast, even of north-
ern islands, testify — nor has animosity diminished
with time. Though there has probably been more
order in the Moro Province since the beginning of
the American occupation than during any corre-
sponding period of time in history, the island of
Jolo has steadily baffled the attempts of our ablest
officers and administrators to pacify it. The with-
drawal of the Spanish was the signal for outrage
upon Christianized Filipinos within immediate reach
of Moros, and there is no reason to suppose that
history would fail to repeat itself the moment
American control ceased.

Finally it must be recognized that the Philippine
problem cannot be settled without reference to its
international bearing. Neutralization has been pro-
posed. But can American, or any other, diplomacy
secure the neutrality of the Powers? Would it mean
anything if promises of neutrality were made? Is
it not so, that though no existing military power.
East or West, would fight America in order to secure
possession of the Philippines, there are at least two
nations which would seize the first opportunity for
interference if American sovereignty ceased? Can

PHILIPPINE FACTS AND THEORIES 171

America afford to protect a government half way
round the world, which she does not actually and
constructively control? She has found it difficult
enough with one near at hand. It appears to me
that it would be a measure of quixotry beyond the
most altruistic administration, to stand sponsor for
the order of an experimental government of more
than doubtful stability ten thousand miles from our
coasts. When the Philippines achieve independence
they must swallow the bitter with the sweet, and
accept the perils as well as the joys of walking alone.
There are national risks involved even in a limited
protectorate to which I trust America will never
expose herself.

I have said nothing about the interests of Ameri-
can commerce which has grown up in the Philippines,
because it is not to the point. The most it can ask
is an equitable protection and consideration such
as the presence of the American flag guarantees.
Nor have I made any appeal for the retention of the
present personnel of government, for I believe office
holders should stand or fall on their record, though
it would indeed be a national calamity to degrade
the Philippine question into a ball for party politi-
cians and office seekers to buffet. My sole thought is
for the enduring welfare of the Filipino people, and

172 PHILIPPINE FACTS AND THEORIES

the honor and wisdom of the American nation in
the execution of a great trust.

My own conviction of our present duty, based
on eleven years of observation and experience, is
summed up in words written in relation to another
dependency but which I apply, with a few verbal
alterations, to our own case: "The people of the
Philippines require our rule. We are not in the
Philippines for our pleasure or profit. If we were,
it would be the most natural thing in the world to
say that the game is not worth the candle as soon
as intense diflBculties and dangers arise, and leave
the Philippines to go to perdition in her own way.
But we cannot do that. We are in the Philippines,
because we are required there. If our rule were
removed, at this juncture at any rate, the Philip-
pines would at once become a prey to the strongest
of the sectional aggregations, and they in turn would
ultimately be devoured by intruders from outside
the borders of the PhiUppines. . . . *We do not
know how to leave the Philippines and, therefore,
let us see if we know how to govern them.*"

XVII

NATIONAL AWAKENING IN THE
PHILIPPINES 1

I OFTEN recall a phrase of John Morley*s, when
he was in this country in 1904. He said, in a
speech in New York, that in the waters of the
Pacific America had a great peril and a great op-
portunity. It is true and all of us who have at all
tried to live life realize that opportunity is adjacent
to peril. And sometimes when we are a bit cowardly
the peril so shakes us that we do not see with clear
eye the opportunity. That has been the case more
than once in relation to the Philippine Islands.
There are amongst us those who are so afraid for
the American Constitution, which is a very hearty
constitution, that we have evaded the issue and not
squarely faced the opportimity that the Philippine
Islands presents both for our nation and for the
Filipinos themselves. But I think I am right in

^ Address at the Thirty-first Annual Lake Mohonk Conference,
1913.

174 NATIONAL AWAKENING

asserting that in the main we are alive to our op-
portunity, that it has challenged us and that we
intend to rise to it. And we may feel perfectly sure
of this, that what is best for the Filipino will be
best for America. We are not going to be hampered
or checked by theory; we are going to face facts
and we are going to deal with them in the way that
living men should always deal with living issues.

I am going to speak on the subject of the National
Awakening in the Philippines, and I believe that
my topic, thus phrased, will place me in your eyes
where I stand, as one who believes heartily in the
coming Filipino independence; but I am going to add
at once that that independence must be synonymous
with liberty; it cannot be now or in the very near
future. It was not American influence which awoke
the Filipinos to that corporate self-esteem which
emerges ultimately in national consciousness; in
the sixteenth century a force began to play upon
them which has never ceased, the same force which
made nations of France and Germany and England
and America — the conscious acceptance of the
Christ. While Japan was wrapped in profound slum-
ber, and China dreaming of her ancestors, the Philip-
pine Islands were awakened by the one touch which
arouses aspiration towards nationality as a perma-

IN THE PHILIPPINES 175

nence. In a book that has become current of late
and which, in spite of its universal generalizations
is of extreme value — I mean Chamberlain's "Foun-
dations of the Nineteenth Century" — we have this
estimate of the place of Christ, in relation to national
life:

"No battle, no change of dynasty, no natural
phenomenon, no discovery possesses a significance
which can be compared with that of the short life
on earth of the Galilean. His birth is, in a sense,
the beginning of history. The nations that are not
Christian, such as the Chinese, the Turks and others,
have no history; their story is but a chronicle on
the one hand of ruling houses, butcheries and the
like, and on the other represents the dull, humble,
almost bestially happy life of millions that sink in
the night of time without leaving a trace."

Because the Filipinos have, however inadequate
their belief may be, loyalty as a people to Christ,
they have a hope of national self-realization beyond
any people of the Far East. So far as Japan and
China have hope of permanent nationality it rests
in Christianity, and solely in Christianity. Never
yet has a nation been governed purely by politics
so as to retain a high national character; machinery
can no more create a nation than it can a personality.

176 NATIONAL AWAKENING

Greece tried to keep her national entity by creative
art, and history tells us how she failed. Rome built
the majesty of her dominion on law, and although
Rome stands as one of the wonders of history,
Rome as a nation failed. But when you add the
personality of the living Christ to creative art and
to the power that comes through law, then I venture
to say you get such an element of permanence in a
nation that its destiny is immortal.

The process of nationalization among the Filipinos
may be slow, but it will be sure. It is not politics
that keeps a nation stable and continuous. Politics
come and go. Nor is it some subtle genius given
to some and denied others. It is Christianity. That
which distinguishes East and West is not a matter
of race or color. The dominant (i.e., Aryan) West
was born in the East. It came to the West and
found Christ and was found by Him, Himself a son
of the Semite East.

Prior to the Christian era, nations considered as
corporate aggregations, waxed and waned. A whole
civilization would disappear leaving no trace behind
but a few memories and here and there a splash of
paint on the wall of a desert tomb. But with Christ
nationality gained new vitality, so that we now see
nations to be sacred, not dependent on dynasties

IN THE PHILIPPINES 177

or accidental genius. Let me insist upon this, be-
cause not only the future of the Philippines is bound
up with it, but our own future as a nation; a nation
in this new sense is the creation of Christ and will
be perpetuated as long as it is loyal to Him. Chris-
tianity is the religion of perseverance and permanence.
The last and fatal blow to the disintegrating nation
of the Jews was their rejection of the corner-stone
of their race. That which distinguishes the West
from the East is that the West, however inade-
quately, accepts Christ, and the East does not. The
Filipinos are the only people in the Orient who can
be called Christian in a sense similar to that in which
we speak of America as Christian.

Ranke prophesied that the nineteenth century
would be one of nations. It proved true. The
sixteenth century brought the awakening nations to
their feet. The Reformation was the beginning of
a war against compulsory and tyrannical imperialism
which has never ceased. National differentiation
is still going on, and since the beginning of the nine-
teenth century nationality has been focussing itself
and becoming crystallized. I trust you will agree
with me in this, and I think you will, that war will
automatically cease when national self-respect has
reached a stage analogous to that of individual self-

178 NATIONAL AWAKENING

respect, which brought duelling to a close. A Chris-
tian world would make an unchangeable map of
nations.

Our race and nation are inheritors of the history
and life of the centuries. We are able to direct and
accelerate the forces that control us. Our reverence
for nationality gives us the responsibility of de-
fending nascent nations. It is no mere chance that
related the Philippine Islands to America. Consider
the situation for a moment. The Philippine Islands
are cut off from contiguous peoples by their Chris-
tianity. They fear, and shrink from, the Japanese
as a menace. Though they belong to the Malay
branch of the great Mongolian race, and intermar-
riage with the Chinese is productive of good results,
they have a rigid exclusion law forbidding Chinese
entrance into their territory. And as for their
Malay brothers to the South and West, they have
about as much intercourse with them as with the
Esquimaux.

To learn what Christianity does for a people you
only have to go from the Philippines to Malaysia.
The difference between the Malays and the Filipinos
is the difference between darkness and dawn. So
we find the extraordinary phenomenon of an Oriental
people isolated in the Orient and part of the solidar-

IN THE PHILIPPINES 179

ity of the Western world. The religion of Christ
transcends the bond of race, and ignores geograph-
ical contiguity. The fact that there is a higher
type of Christianity in the Islands than formerly is
in no small degree due to the fact that the Protes-
tant Churches have come in with American sov-
ereignty, some of them with a Puritan severity, and
the whole religious situation has been toned up
morally.

In their Christianity, even though a Christianity
which needs to be vastly improved, lies the directing
and conserving force of the Filipinos as a nation.
The mestizos are already past masters in politics.
What is needed is added character which comes to
those who are given facilities for self-realization
through the agencies of civilization under the aegis
of the Christian faith. Given that, there is capacity
in a Christian people for development. Govern-
mental efficiency will rise automatically with the
growth of character. It cannot be forced.

In the Philippines mediae valism, or compulsory
imperialism, was the keynote of government until
1898. Since then the development into modernism
has been by leaps rather than by even progression.
To-day the Philippines have a measure of autonomy
unknown in any existing dependency, unless you call

180 NATIONAL AWAKENING

Anglo-Saxon overseas dominions dependencies, but
as one who is Canadian born I do not like to think
of Canada as a dependency; Canada is a nation. I
will go further. I know no instance in history where
self-government has reached so high a development in
a dependency. The Filipinos received after less
than a decade that which was accorded Egypt in a
restricted w^ay only when a generation had elapsed,
and economic and industrial eflBciency had been
insured. I mean a native legislative assembly. The
Filipinos are now their own law-makers.

The most recent experiment of the American gov-
ernment in giving the balance of power to the
Filipinos on the Commission was the most conserva-
tive measure that could be enacted if they were
to take a further step toward the consummation
of autonomy. An executive order can be re-
scinded if the privilege granted by it is abused,
whereas Congressional action would make with-
drawal from a position once taken well nigh im-
possible.

This last step is an experiment, and it is for the
Filipinos themselves to prove that it was a wise
experiment. Speed in so momentous a matter as
the making of a nation is a thing to be feared rather
than courted, and I hope that the last vestige of

EST THE PHILIPPINES 181

Spanish political influence will have vanished before
that crowning phase of liberty which expresses
itself in national independence is considered and
granted. When those who are now school-boys are
old enough and experienced enough to take the lead
in the public life of their people, it will be time
enough to discuss independence. Impatience is to
be expected, but we must meet it with unruffled
patience. Misunderstanding must be met by under-
standing. Granted that there was a time when we
needed to spur the Filipinos on toward independence,
no such need now exists. To do so is to add fuel
to an overfed fire.

America has the opportunity of the ages. She can,
if she pursues a course consonant with the demands
of the situation, stand by at the birth of a nation
worthy of a permanent place in the family of Chris-
tian nations. Her effort is not to rid herself of a
difficulty, but to rise to an opportunity and to
render a service. It is not so much to reproduce
among an alien people her institutions as to create
a character that will be able to express in Philippine
life and institutions the principles of democracy.
The political system developed, secularized education,
and material progress, carry with them dangers which
can be met only by deepened religious life.

182 NATIONAL AWAKENING

The corner-stone of the state there, as here, is the
Christ. Without devotion to Him and His teaching
there is no hope for nation or individual. In and
through Him there will some day be a creditable
Filipino nation.

XVIII
A STUDY OF ALEXANDER HAMILTON '

HAMILTON'S place in history has not yet been
determined, nor has he been credited with his
full achievements, — as is frequently the case with
those who have not held the highest office for which
they have had capacity, or whose work has seemed
to suffer defeat. In matters pertaining to our fame,
as well as in other enduring departments of life,
the broadest sweep of power comes in the shape of
resurrection after death. In the readjustment which
is compelling attention to Hamilton, there is a
danger of making him great by contrast, disparaging
Washington, who can never be considered other than
the master spirit of the times. He and his contempo-
raries were not rivals for fame, but men of varied
gifts and powers whose individual greatness is best
determined when laid against the greatness of all.

In considering Hamilton, we cannot afford to
leave out of sight the characteristics of his boyhood.

1 Lecture before the University Club, Manila, July 19, 1907.

184 A STUDY OF ALEXANDER HAMILTON

He was ambitious and precocious. His ambition,
however, was tempered by self-respect: he stood
ready to risk his life, though not his character, to
exalt his station. His precocity was not abnormal:
he was not the child prodigy who repels, though in
one sense he was never young; that is to say, he
seems to have exhibited the fruits of experience
before he had had experience, and a mature philoso-
phy of life before he had lived.

As a mere boy he appears as an orator in the
famous "speech in the fields." The wonder of it is
not that he made a great speech, but that having
made it he was ever heard of again. What charac-
terized his whole life as an orator distinguishes his
first utterance: he was fair to his opponents and
paid due respect to the power of language.

It is not unnatural that when he became a soldier,
and as a lad of nineteen commanded a battery
of artillery, he should have aspired to military
greatness; indeed, there is every reason to believe
that military opportunity would have placed him
among the great soldiers of history. One cannot help
wondering what a Hamilton would have done with
the opportunities of a Napoleon. As military
Secretary he distinguished himself by controlling
the feeble Gates and the sententious Putnam. He

A STUDY OF ALEXANDER HAMILTON 185

closed his military career with a brilliant exploit at
Yorktown, and seventeen years afterwards, just
before Washington's death, the great man seals his
estimate of Hamilton as a soldier by accepting the
position of Commander-in-Chief, in view of the
possible war with France, only on condition that
Hamilton should be second in command.

As a writer, Hamilton began his career at an early
date, and when he was an undergraduate at Colum-
bia produced pamphlets which were attributed to
one of the ablest and most mature thinkers and
writers of the day. "It is a rare quality in any
man, but more than usually rare in lawyers and
politicians, never to allow words a part in com-
pleting the fabric of an imperfect thought." It is
this quality which distinguished all the writings that
came from the pen of Hamilton. In the "Conti-
nentalist'* he makes a strong plea, a plea which
found embodiment in national tradition, for the
development of governmental power and stable
revenue as being necessary to counteract the perni-
cious effects of mere sentimentality as a bond of
union. Sentiment is not unity: influence is not
government.

His writing reaches its climax in the "Federalist,"
in which he advocates a plan, explains and justifies

186 A STUDY OF ALEXANDER HAMILTON

it, and prevails on a nation of practical men to make
a trial of it. The aim of the "Federalist" was the
adoption of the Constitution and the establishment
of it as the key-stone of national life. Its fairness,
the spirit of judicious compromise which marks it,
and its literary beauty place the "Federalist" on a
par with the immortal treatises on government.
Oliver, in his recent publication, classes the "Fed-
eralist" with the writings of Montesquieu and
Machiavelli. It is written in a distinguished style,
and has that happy combination of vision and
practicality that is so rare in the productions of
thinkers.

Washington's Farewell Address was undoubtedly
also a message from Hamilton: it is futile to attempt
to distinguish the part that each of these distin-
guished characters played in producing this immortal
document. We may say, however, relative to it —
as also relative to the entire career of both men —
that had one dropped out, the stature and products
of the other would have been appreciably dimin-
ished: Washington was as great as he was because
there was a Hamilton, and Hamilton was as great as
he was because there was a Washington.

No one will ever dispute the reality and splendor
of Hamilton's statesmanship. His marvellous feat of

A STUDY OF ALEXANDER HAMILTON 187

inducing the New York Convention to adopt the
Constitution stands as the typical achievement of
his Hfe as a statesman. He fulfilled his ideal not by
Bismarckian methods of compulsion and dictation,
but by reason, by sentiment undimmed by senti-
mentality, and by the superb and irresistible force of
sincerity. The opposition that he met with during
those six weeks of struggle was indicative of his fate
during the entire period of his brief public career.
As Secretary of the Treasury, though he fulfilled
his specific duties with such efficiency and foresight
as to contribute to the men of to-day a system that
is effective and almost unchanged, he bent his
energies also to establish the divine right of govern-
ment, which, as Disraeli says, is the key-stone of
human progress. "Hamilton sought his prime object
by a three-fold means: the idea of his financial
policy was the welding of the Union; of his com-
mercial policy, the development of the estate; of
his foreign policy, to confirm independence. Each of
these undertakings was planned upon the heroic scale
in accordance with the nature of its author; but
all were subordinate to its main end, and never, even
in the dust and heat of political controversy, were
they permitted to escape from their true propor-
tions." The permanence of Hamilton's work in the

188 A STUDY OF ALEXANDER HAMILTON

face of immediate attempts to overthrow it upon his
retirement from office sufficiently indicates the
quality of his achievement. He was the builder of
foundations that will endure as long as the nation
which stands upon them continues to exist.

His fight was against the idealist who laid undue
stress upon the power of phrases and disparaged
organization, and against the schemers who without
principle lay in ambush to secure spoils for them-
selves at the expense of national discomfiture. He
could not but fight the school of Jefferson, on the
one hand, and the school of Burr on the other.
Hamilton's ideal was the hive; Jefferson's, the bee;
Burr's, the honey. Hamilton viewed politics as a
religion; Jefferson, as a philosophy; Burr, as a
gamble.

The defects of Hamilton's character and his tragic
death are passed by, not because it is fitting or right
to slur over the moral imperfections of great men,
but because this study of Hamilton is to bring out
his actual accomplishment. Had he kept his
escutcheon as clean as did Washington, his immortal-
ity would have assumed a finer hue than it can now
boast of.

The secret of Hamilton's efficiency was that he
was a genius. Though genius has intangible qual-

A STUDY OF ALEXANDER HAMILTON 189

ities, it can never be other than comet-like unless it
combines thoroughness which faces whole problems
wholly and a passion for achievement which approxi-
mates in practical affairs the realization of the ideal.
"He was great in action, which is for the moment,
and in thought, which is for all time." Though, as
I have said, he was never young, yet he was always
young: he combined the wisdom of maturity and
the exalted enthusiasm of youth. He possessed the
gift of vision. As Ruskin says of this gift in general,
so we may say of Hamilton in particular: "The
more I think of it, I find this conclusion impressed
upon me — that the greatest thing a human soul
ever does is to see something and tell what it is in a
plain way. Hundreds can talk for one who can
think: but thousands can think for one who can see.
To see clearly is poetry, prophecy, and religion all in
one." Because Hamilton could see, he was able to
make other people see: because he aspired, he was
able to inspire. He had the happy combination of a
genius for friendship and great masterfulness. It is
one thing to be able to talk in the language of the
masses and to interpret their wishes; such characters
are not uncommon, but they are not leaders. A
true leader must have also the element of masterful-
ness. He sees all that the people see, but sees more:

190 A STUDY OF ALEXANDER HAMILTON

he has all the wisdom that the people have, but he
has more: he identifies himself with the people, and
then he identifies the people with himself. Like all
great men, Hamilton had the gift of humility and
was willing to take that most difficult of all positions,
the second in command. It is easy to be Csesar,
and it is easy to be nobody, and there are those
who can see the two alternatives and who make
their choice of the one or the other, but with Hamil-
ton it was not aut Ccesar aut nulluSy because his
vision inspired him to a task, and if the second place
was the readiest instrument by which to perform the
task, that was the place that he would choose.
With this superb illustration of his restraint let us
take leave of "the patriot of incorruptible integrity,
the soldier of proved valor, the statesman of con-
summate wisdom.**

XIX
ABRAHAM LINCOLN »

IT IS my privilege to-night to speak of one who a
hundred years hence will not be less a hero
than now — Abraham Lincoln. Once a true hero, a
true hero forever. As man's tongue cannot create
a hero by singing him into fame, neither can it
unmake him by belittling his worth. A hero lives
in the citadel of a nation's heart and is discovered
to the world by the homely criticism of intimate
knowledge that is as careless of disclosing his faults
as it is careful of unveiling his virtues. He stands
in no need of the stucco art of flattery, and if the
orator speaks of his fame, the honor that accrues is
rather to the orator than to the hero. Of none is
this more true than of our great fellow-countryman
whose centenary we Americans, gathered in this
threshold city of Asia, celebrate to-night.

^ A lecture delivered at a dinner of the University Club of Shang-
hai on the one hundredth Anniversary of Lincoln's birth, February
12. 1909.

192 ABRAHAM LINCOLN

It is a hundred years since Abraham Lincoln was
born in the log cabin on the Kentucky farm. It is
forty-four since his gaunt form sobbed out its martyr
soul in the first mansion in the land. As the worn
features sank into the repose of death, one of the
bedside watchers exclaimed, **Now he belongs to the
ages!" Yes, he belongs to the ages — the ages past
which hold the record of completed lives, and the
ages to come on which the force of such lives as his
are let loose by death, to play beneficently on the
successive generations of time. To Americans he
will always be a band of steel holding their nation
firm in its unity; a power available for to-morrow's
stress not less than for the moment of storm which
threatened to tear the ship of State from its anchor-
age. To the world he is a perpetual asset as emanci-
pator, benefactor, statesman. No future lover of
men can strike a blow for right without some of
Lincoln's power nerving his arm. Such is the happy
lot of the great; they live in something deeper than
frail memory; they live in the blood of the race, and
to recall their death serves but to stir their immortal
power anew. When death claims to have swallowed
them, they refuse to die and go exulting down the
ages.

Lincoln was the highest product of poverty and

ABRAHAM LINCOLN 193

storm, and because its product, its master. He
learned to dictate terms to the privation that was
his chief inheritance, and to ride upon the wings of
the storm that threatened a nation's life. Even we
who are familiar with poverty, can find little to
surpass that into which he was born, and of which
the cabin with its one room, one door and one
window, was the symbol. It was poverty merited
by the shiftlessness of his father which formed the
swathing bands of his babyhood and youth, poverty
of the sort that does not commonly nurture heroes.
It had in it too much that was depressing and pinch-
ing. Only an unusual degree of innate vitality could
circulate and thrive under its pressure. Even so,
looking at the man he came to be, we see how priva-
tion and cheerlessness stamped ineffaceably their
plainness upon his very features, and contributed to
the melancholy of his temperament.

If, however, he had a poor inheritance from his
father, he had a good one in his handsome, sweet-
tempered mother. The first event of importance in
his life was when Nancy Hanks died, and his clinging
affection was shocked by the cheerless funeral,
unrelieved by prayer or ceremony, as the home-made
coffin was thrust into the grave on the frontier farm.
An unprompted letter from the hand of the nine-

194 ABRAHAM LINCOLN

year-old lad brought, several months later, an
itinerant pastor a hundred miles to preach the
funeral sermon before the assembled countryside.
The boy's filial demand for due respect to his
mother's memory has outlived the eloquence of the
preacher, and is like a certain alabaster box of oint-
ment, very precious, once broken by a loving hand
and destined to fill the centuries with fragrance.

We can say little about Nancy Hanks, for we
know little, but it would be unbecoming, after her
son's witness to her worth — and who is so wise in
such things as a child? — if to-night, as we look with
reverence at the mother and her new-born child, if
we did not say the little we know. She loved her
son and had ambitions for him. She was not with-
out nobility, for great sons have much of their
mother in them. This seems to be an instance
where heredity plays true.

The lad's affection at heart was to find the solace
it needed in that which is proverbially a doubtful,
but which in his case proved a true, blessing — a
stepmother. In 1819 Sallie Bush Johnston succeeded
Nancy Hanks as head of the Lincoln household.
She was a woman of character, and the tie which
bound her to her stepson was of an intimacy that
rivalled the tie of blood. He cherished her through-

ABRAHAM LINCOLN 195

out his life, paying her a delicacy of attention worthy
of his character. Almost his last act of preparation
for his inauguration and the cares of State in 1861
was a day spent with her in familiar and affectionate
intercourse. He was proud to say that the "strong-
est influence which stimulated and guided him in his
ambitions came from her and from his own mother."
This is worth mentioning as being indicative of the
victorious, counteractive force of maternal influence,
which was strong enough in his case to nullify a
paternal inheritance of shiftlessness, and to call forth
the powerful resistance and resourcefulness of youth,
wherewith he smote profit out of barren surroundings
and hopefulness out of despair. Lincoln's strong
family instinct held him for twenty-two years in a
home which had little to commend it. A succession
of migrations from one frontier farm to another,
each with a story of failure and death, are not
calculated to inspire a growing lad with stability.
Loyalty to kin and the family tie, which to America's
credit is strong in her common folk, seemed to have
lifted him beyond the question as to whether he
could not do better afield. His thirst for knowledge,
which was as keen as his educational opportunities
were scant, his independence which marked him out
as a leader alike in action, thought, and fun, his

196 ABRAHAM LINCOLN

ability to do a man's work before he was well within
his teens, must have pulled hard in the opposite
direction. But he chose the better part. America's
greatness rests where it began, on the integrity of
the home. It is profitable, at a moment when a
trifle is counted sufficient to disturb the family quiet,
or even to dissolve the family tie, to congratulate
ourselves that not the least of our national heroes
reckoned great home discouragements insufficient to
justify removal from the family circle. When at
last he went, he carried with him, unweakened by
the separation, the obligations which inhered in him
as son and brother. There are no finer lines in
Lincoln's rich career than those which mark his
relations with his family. Not only was he loyal to
it, but he was also the strongest cohesive force which
held it together.

Thus much of Lincoln's history it is fitting to
rehearse afresh on this the centenary festival of his
birth, a time when tender, home thoughts come
unbidden to the mind. It would be impossible,
however, were it expedient, to use the occasion for
mere biographical reminiscence. We shall, therefore,
pass by the story of his business ventures when he
had at last stepped across the home threshold, of his
struggle to the bar, of his ascent to political emi-

ABRAHAM LINCOLN 197

nence, of his conduct of the affairs of a great nation
in the most critical period of its history. We shall
accept him as that which he aspired to be and
became, a true leader of men, and try to discover
some clue to the secret of his power as leader, in
order that we, who in our small way are called upon
to exercise leadership in a foreign land, may perhaps
gain a new impulse under his inspiration.

The three most striking characteristics of the man,
in my judgment, are those which best explain his
power as a leader — he was always one of the
people, "the plain folk" as he used to call them; he
had a clear sense of vocation; he knew how to
endure.

It stands to reason that a man of his history
should understand men. The plain folk have less
to obscure human nature than those who dress it up
with the trappings of that refined materialism called
civilization. He stood from the first at close quarters
with the people, and what he learned of them was,
in his judgment, so worthy of his permanent regard
that he never allowed the shadow of a divorce to
separate him from them or their interests. He knew
human nature, a triumph of knowledge attained only
by choice spirits; and not only did he know human
nature, but he reverenced it in small and great, in

198 ABRAHAM LINCOLN

young and old, in black and white, in bond and free.
His love of children from his own little "Tad"
perched on his shoulder to the wailing baby hugged
to the breast of the deserter's wife as she petitioned
for her husband's pardon, belongs to greatness of
character. "Madam," said the doorkeeper to the
rejoicing woman as she left the White House with
her petition granted, "it was the baby that did it.'*
His generous disposition and compassionate im-
pulses ran into indulgence. "Some of our generals,'*
he said, "complain that I impair discipline and
encourage insubordination in the army, by my
pardons and respites; but it rests me after a hard
day's work if I can find some good cause for saving
a man's life; and I go to bed happy as I think how
joyous the signing of my name will make him and
his family and his friends." Yet it was not a mere
desire to bring relief to those in trouble that
prompted his pardons and made him unable to say
no to a request. It was rather that extraordinary
sympathy which compels men to live the suffering
of their fellows, to recognize and accept as genuine
the faint glimmerings of penitence in the criminal,
to attribute to others as their own, virtues reflected
from itself. Without this quality a master mind
may be able to lead the strong and perhaps to domi-

ABRAHAM LINCOLN 199

nate the weak — never to lead the weak into that
independent strength which is born only of daring
trust and irrepressible expectancy.

Thus his hatred of slavery was not acquired but
inborn. **If slavery is not wrong, nothing is wrong.
I cannot remember when I did not think so and
feel so." He never had the task of reasoning himself
into a repudiation of slavery. It was just because
his antagonism was neither a policy nor an argument
that it was a power beyond that of other abolition-
ists, and made him the leader of leaders in the
struggle for emancipation.

A weakness that no one would desire to call by
another name, either harsher or milder, was never-
theless a symptom of genuineness and strength. I
mean his reputed coarseness of speech. It was the
hall-mark of his origin. He came from the plain
folk, and whether as a rail-splitter or President, he
took no pains to obscure the fact, of which he was
proud. The plain folk are apt to talk with free
tongue and pure mind of matters which cultured
society holds it to be immodest to discuss. For this
reason in polite circles, a coarse bit of humor is more
likely to be related because it is coarse than because
it is humorous. It is safe to say that this was never
true of Lincoln*s story telling. His stories were told

200 ABRAHAM LINCOLN

for the point which they contained, to illustrate
an idea or to drive home a truth. There has been
among America's sons none more chivalrous toward
women than Lincoln, — admirer of their virtues, de-
fender of their honor.

I hope I have said enough to make clear the thought
that Lincoln's knowledge of men, which is the soul of
leadership, was due to his being of the people. He
never had to go through the laborious process of iden-
tifying himself with them, any more than a section of
orange needs to prove that it is orange before it can
be eaten. Let us now consider his sense of vocation.

No one who accomplishes anything worth while is
without some interior compelling force, which may
be generically termed a sense of vocation. The task
to be done and the agent to perform it have been
put over against one another in the relation of cause
and effect, call and response. The superintending
power is variously termed God, or luck, or fate, or
manifest destiny. Lincoln called it God. At two of
the critical moments of his career, when he bade
farewell to his Springfield friends before leaving for
Washington, and when the consideration of the right
moment in which to publish the Proclamation of
Emancipation was vexing him, his consciousness of
vocation towers. He declares that the only thing

ABRAHAM LINCOLN 201

that nerves him to his task as he assumes the office
of President, is the conviction that God is with him.
Without God he will fail; with God he will succeed.
The suggestion from the Chicago ministers that
God has told them in a special message how he
should meet that which was his peculiar responsi-
bility, when to declare the slaves free, calls for the
dignified retort that if God is making his mind
known to anyone regarding the matter, it is directly
to himself rather than — with a touch of humor —
by way of the wicked city of Chicago.

Prayer, in the life of one with a sense of vocation,
is correspondence with the source of vocation.
Hence Lincoln was a man who prayed. "I have
been driven many times to my knees," he said, "by
the overwhelming conviction that I had nowhere
else to go. My own wisdom and that of all about
me seemed insufficient for that day.'* When he was
told during the darkest days of the war by a young
minister that the people were praying for him, he
replied: "But for those prayers, I should have
faltered, and perhaps failed, long ago. Tell every
father and mother you know to keep on praying and
I will keep on fighting, for I am sure God is on our
side.'* Then he added, "I suppose I may consider
this a sort of pastoral call.'*

202 ABRAHAM LINCOLN

"Yes."

"Out in our county when a pastor makes a pas-
toral call, it was always the custom for the folks to
ask him to lead in prayer, and I should like to ask
you to pray with me to-day: pray that I may have
strength and wisdom."

There was an evenness in Lincoln's character
which belongs only to those who have learned to
endure, by whom personal happiness has never been
much thought about and never claimed as a right,
and who accept each new trouble that comes with
neither surprise nor dismay. If a certain portrait
painted toward the end of Lincoln's career speaks
true, he had one of the most suffering faces that
man has ever worn. Because he was of the people
he bore their sorrows as being his own. Every
tragedy of the Civil War came and rested in his
heart as by right. He forbade none, he repudiated
none. Early privation, acquiesced in and used,
trained him to endure. From childhood he would
suffer rather than do wrong; as, for instance, his
quixotic plan in his supposed engagement, his incon-
venient honesty, his inability to defend in court a
man whom he believed guilty, his quietness and self
control under misunderstanding and impertinence,
all testify. Moral purpose always entails pain.

ABRAHAM LINCOLN 203

'*You may burn my body to ashes," he said as a
member of the Illinois State Legislature, when he
was asked to endorse a wrong means to encompass a
good result, "and scatter them to the winds of
heaven; you may drag my soul down to the regions
of darkness and despair to be tormented forever, but
you will never get me to support a measure which I
believe to be wrong, although by doing so I may
accomplish that which I believe to be right."
Legislative halls do not often ring to such words.
It costs too much to utter them.

Amid all the discipline that came to him from the
condition of life into which he was born and, later,
from his vocation, he found room for self denial.
It is not exactly what we should expect, to find him
an abstainer from tobacco and intoxicants for the
last thirty years of his life, though perhaps it is
those who drink in discipline with their mother's
milk who are best prepared to prune their tastes and
train their preferences.

I do not care to disguise the fact that, in this
portrayal of our national hero's character which I
have attempted, I have reached after and tried to
express those thoughts which would best serve to
link his life to that of the men whom it is my
happiness to address. We Americans of the Far

204 ABRAHAM LINCOLN

East are rich in the privilege with which our nation
has clothed us. Our inheritance of privilege must
be converted into an operative force playing upon
those thickening problems of commerce, government
and religion which, by our presence here, we admit
to be our responsibility.

The day of great men and great deeds is not past.
Give them due recognition. Do not leave it to the
world of to-morrow to discover that the men whom
we decried as small, because of blemishes magni-
fied into vices by our prejudice, were immortally
great. Even as I speak, a great man is preparing
to change from the publicity of the White House
to the seclusion of the African forest. We may
fault his impetuosity, and lament his exaggerations
— but commend to me always the man who is not
afraid to be precipitate and make mistakes in a
good cause, rather than him whose cool caution
freezes initiative and never makes a venture of
faith. Theodore Roosevelt aimed to set a new
standard of honor in the commerce of the nation and
to translate privilege into terms of duty. In his
successor, we have a worthy follower in the illus-
trious line of Presidents. I feel sure he would not
fault me for quoting from a letter he wrote me
shortly after his election: "You know and I know

ABRAHAM LINCOLN 205

something of the responsibilities of the oflBce, and
know that while we may have a feeling of gratifica-
tion at the expression of confidence which such an
election is from one's fellow citizens, at the same time
a man feels weighted down with the heavy charge
he has taken up, in respect to the many interests of
the people of the United States. It is a very
different office from that of the Governor-General of
the Philippine Islands, and I don't know whether I
shall rise to the occasion or not. But I hope that
will and effort will not be wanting."

Such words from our President-Elect, William
Howard Taft, recall those of Lincoln when he said
*'I am not fit to be President." Could Lincoln
come among us again at this hour his plain, rugged
face would light up with satisfaction in finding that
the ideals for which he gave his life are still burning
with undiminished flame in the hearts of his fellow
countrymen.

XX

QUEEN VICTORIA!

TO-NIGHT the sun has set upon a moving
spectacle — the whole world bowed in respect-
ful silence over a new-made grave. Distance and
nationality have for the moment been obliterated;
and men, women and little children of every race
have stooped to lay tribute of affection and esteem
upon the bier of a truly royal character, the last
chapter of whose long and remarkable career on
earth has closed.

That to which we pay homage is not the glitter
of high position. Victoria's brow no longer wears a
crown. Death lifted that a few hours since, and the
smile of preferment has swept by to rest upon
another. It is not the empty conceit of outward
splendor that constrains us. It is something endur-
ing that stirs our souls, something whose reality is
not dependent upon the favor of a fading world

^ An address at a memorial service for Queen Victoria in St.
Stephen's Church, Boston.

QUEEN VICTORIA 207

which dances from spot to spot, like the fickle sun-
beam abiding nowhere.

A nation may be loyal where it cannot love; but
the days have passed when a monarch can be revered
for royalty's sake alone. A ruler without a character
is tolerated as an official — nothing more; his death
calls out an expression of relief and not of sorrow.
But what is this we see.^* A great nation of pro-
verbial loyalty whose love for its Queen is of a
magnitude equal to its fealty. That in itself is
inspiring. But far beyond the boundaries within
which loyalty and love commingle, there is sorrow,
respectful sorrow as the half-masted flags in Paris
and St. Petersburg, in Washington and Berlin bear
witness. The explanation of this unprecedented
homage is to be found in the personality that graced
so long the English throne. The crown commands
the loyalty of a nation; the woman who wore it, the
respect and affection of a world.

However wide the gulf is between what men are
and what they ought to be, the human eye is quick
to detect what is really great; and it is encouraging
that nobility of character, and wealth of manhood or
womanhood, should command general admiration
and esteem. Prejudices are over-leaped, oppositions
buried, differences smoothed away when the richness

208 QUEEN VICTORIA

of a rich character is focussed before us by death's
hand. Incidental defects fade out, and the frag-
mentary conception of character gathered by the
momentary gaze, gives place to the fuller knowledge
and the broader estimate.

Death has removed forever hereditary honor and
the sceptre of earthly rule from the hand of Victoria.
But it has revealed more than it has stripped away.
It has robbed a nation of its ruler, but it has un-
veiled to the world an enduring pattern of noble
womanhood. By the obliteration of the accidents
of life, — position, wealth, authority, — her inner
worth is enhanced. Hers was not a greatness that
was but the reflection of external honor; not a
greatness that has been sung into being by the lips
of poets or the extravagances of blind admiration.
Her greatness was of a simple order, that which will
stand the test of fire — the greatness of womanly
goodness, the moral worth of character which is born
in interior struggle alone and lives only as it is born.
The palace and the hovel alike threaten the dignity
of men; and it takes more than common faith and
determination either to rise to inner greatness in the
splendor of a royal court, or to become "rich, from
the very want of wealth." But Victoria gave honor
to the crown she wore, whatever honor she may

QUEEN VICTORIA 209

have received from it, and she made her position
contribute to her character.

Seldom does fulfilment emerge from promise as
richly as in her career. Too often the glorious bud
ends in the shrivelled or insipid fruit. But not so
with her. The conscientious truthfulness of child-
hood ripened into soundness of judgment and sin-
cerity, her simplicity into a naturalness that drew
from the lips of a keen observer the exclamation:
"She is the only piece of female royalty I ever saw
who was also a creature such as God Almighty has
created. Her smile is a real smile, her grace is
natural; although it has received a high polish from
cultivation, there is nothing artificial about her."

The warm affection of the girl broadened into that
great sympathy that made her as worthy as her
sixteenth century predecessor, Elizabeth, of the title
the Mother of her Country — though, it may be, in
a different sense. Who but a true mother of the
nation could say of her soldiers: "Noble fellows!
I own I feel as if they were my own children. My
heart beats for them as for my nearest and dearest!'*
She did not view her subjects merely from a throne.
The cottagers near her Scottish home, and the
peasants of the Isle of Wight have many a tale to
tell of words of sympathy in sorrow, personal minis-

210 QUEEN VICTORIA

trations in sickness, and kindly attentions at unex-
pected moments from their Queen and neighbor.

The little Mayflower, as her German relations
were wont to call her, was a "fine animated child"
filled with the joyous, playful spirit of healthy youth;
but she began her life as she continued it, a loyal
subject of duty. At an early moment she recognized
what she never forgot — that life signified responsi-
bility. She was but twelve when she first learned
that her destiny was to be so closely linked with her
nation's. Her mother, the good Duchess of Kent,
and her instructors led her to the knowledge that a
throne was her portion, by bidding her draw the
genealogical tree of English royalty. Her task was
complete all but the last step when she exclaimed:
"I cannot see who is to come after Uncle William
(William IV, the then king) unless it is myseK."
Being told this was so she said with a wisdom and
gravity beyond her years: "It is a very solemn
thing. Many a child would boast, but they don't
know the difficulty. There is splendor, but there is
responsibility." And extending her hand to her
governess she added, "I will be good."

This sense of duty was the solid and, to the end,
the unimpaired, foundation of her greatness as a
ruler. Coming to the throne at a moment when

QUEEN VICTORIA 211

English royalty was little revered, because of the
two unlovely reigns that had preceded, she won
back due homage by her sweet and strong per-
sonality, until the widest Empire of the world's
history yielded her a glad and loving loyalty. As
Queen she refused to lie back on the cushions of
privilege but made her power felt in shaping the
policy of the Empire, in maintaining its traditions
and in framing its laws until the last. She was a
masterful person. Neither a Peel nor a Palmerston
could dominate her will. To her to be Queen meant
personal responsibility and decision which she would
delegate to no one, whether in a matter that touched
the arrangements of the royal household, or in one
that had to do with a note from the Foreign Office.
It was thus that she redeemed the difficult post of a
constitutional monarch from being a pretty adorn-
ment to the machinery of government, to make it a
source of power and of a nation's inspiration. She
has declared to all her successors upon the British
throne an intelligible conception of limited monarchy.
Her lofty ideals will both make it difficult for those
who come after her, and will also stimulate them to
do their best.

Not the least remarkable feature of the Queen's
character was her stability. Spasmodic virtue is as

212 QUEEN VICTORIA

common as stable virtue is rare. Victoria had her
blemishes and limitations, but they were of that
incidental type that does not distract attention from
essential character. There is an evenness in her
career and a constancy in her life's history that add
greatly to the high quality of her worth. Her
devotion to her husband, a devotion that was
undimmed by his death, was indicative of her
faithfulness in things great and small. She never
swerved from her standards, despite all the storms
that assailed her and all the allurements that
beckoned. Many a man would have been great had
he not lived too long — as, for instance, Benedict
Arnold, who would have been loved as an American
hero had he died at the battle of Saratoga, but
who lived to earn his nation's contempt. The test
of virtue lies not in occasional flashes but in perma-
nence. St. Stephens no doubt are rare, but St.
Johns are more so. The character before us has
had life's complete experience; the temptations of
every age have fallen to her lot, from those of youth
to those of very advanced years, and she has been
faithful to the end.

Such was the lady and the Queen whom we
mourn. Sincerity, and affection, stability and
womanliness, strength and sweetness, were her

QUEEN VICTORIA 213

qualities; and lying behind all was a simple Christian
faith, such as is more often found in the cottage than
in the palace. Her mind was stayed upon her
Saviour and the Lord granted her life, even a long
life.

It is not remarkable that such a monarch should
be beloved and revered by her subjects, or by those
of us who were privileged first to look out on life
from beneath the flag that's "braved a thousand
years the battle and the breeze." National loyalty
is deep-rooted. But it is not only a single nation,
the nation she ruled so long and so well, that mourns
her going. The heart of the great world, the world
so absorbed by its myriad cares, so impassive, so
cold, is touched: and this can be only because that
precious thing called womanhood — O, fellow-men !
protect and cherish it ! — untarnished by a thousand
joys, unbroken by a thousand trials, has thrown out
its charms — and claims the wide homage due it. The
throne of England has done for her character what
the candlestick does for the light it bears aloft;
it has held it so that its beams have reached far and
wide. The world can wonder, but not weep, when
a Bismarck dies or a Napoleon, but the passing of a
noble soul moves human nature as the passing of a
genius never can do. When Gladstone dies we look

214 QUEEN VICTORIA

on genius and manhood combined; but it was the
man Gladstone who was widely mourned. His
genius seemed to resolve itself into a means by which
the whole world could see his character.

We who are gathered here to-night are largely
Briton born. But this nation in which we sojourn,
or to which we have sworn allegiance, this America,
is bound by a hundred ties to the island home
across the seas; and to-day as Columbia's sons
commemorate England's loss as though it were
their own, another cord is stretched from shore to
shore and knotted fast by the hand of sympathy.
If these things can be so soon, — for but three
generations of royalty have passed away since the
break in passionate anger between mother country
and colony, — if America can sorrow unfeignedly at
the death of the grand-daughter of George III, what
closeness of international fellowship and amity lies
in the unborn years!

XXI

WILLIAM McKINLEYi

THE nation mourns. It mourns because a
man, not unworthy of the honor accorded
him, has left us; it mourns because of the tragic
manner of his going.

Not always have nations had reason to weep
when their official head has been removed by death.
A Nero of Rome, a John of England, a Louis XV
of France, can die unmourned, and unmissed except
for a sense of relief among their oppressed and out-
raged subjects. No country of the old world can read
with perfect equanimity the full roll of its sovereigns.
Though there are those among their number whose
integrity is an inspiration, whose statesmanship is
a pattern, whose genius is a pride to their country-
men, there are others whose memory can only be
tolerated, and still others whose names are a dark
blot on the history of the past and a standing shame
to the nation that nurtured them.

^ Address at Memorial Service, Thursday, September 19, 1901.

216 WILLIAM McKINLEY

But how is it with us of this American Republic?
Though our history as a nation is but brief, it has
a long list of chief magistrates. A century and a
quarter of life finds us with the twenty-fifth President
occupying the Presidential chair in the thirty-third
term of oflBce. In the list of men beginning with
the name of Washington and ending with that of
McKinley, nine were so trusted as to be asked a
second time to accept the most distinguished honor
in the nation's gift. With a wilUng hand we sweep
back the veil from the roll of Presidential names, that
all the world may read how in that line of statesmen
there were none who disgraced the country, few who
failed to rise to their solemn responsibihty with
benefit to the nation and credit to themselves, many
who by their purity of life, their wisdom and their
patriotism, adorned their office, and some whose
justly won fame will be international while the
world stands. With becoming pride we review the
past and glory in our record: and this nation is so
jealous of her fair name and so loyal to her tradi-
tions that we have reason to believe that the future
will not tolerate less illustrious occupants of the
Presidential chair than has the past. Moral in-
tegrity, and high principle, not less than statesman-
like gifts and broad experience are, and will be,

WILLIAM McKINLEY 217

demanded of all who aspire to the grave task of
being at the helm of our ship of state.

Seldom has this Republic stood by the bier of a
President. To-day for the fifth time in our history
are we called upon to do national mourning for
a leader who has fallen with his armor on. Taylor
and the elder Harrison died during their term of
office from natural causes; Lincoln, Garfield and
McKinley were slain by the hand of unrighteous
force in the midst of their activities and usefulness.
It was a strangely rent and suffering nation that
wept over Lincoln, a nation already clad in that
deepest mourning which is worn when brother strikes
down brother in the horrors of civil strife. But
even those who could least sympathize with the
policy of the eminent war President realized that a
true-hearted man and a patriot had fallen. Can
that be less the case to-day as we gather at the
grave of our late chief magistrate, to-day when
prosperity is enjoyed in a united state by a contented
people?

The history of McKinley reveals a life of integrity.
His home was a sanctuary where was bred and nur-
tured the sympathy that put him in touch with the
citizens of a nation. It is as significant a thing as
it is touching that he who in early married life was

218 WILLIAM McKINLEY

bereft of his only little ones, as almost his last act
before he was shot, stooped to speak a kindly word
to a child and clasp her hand in his. His unvarying
solicitude for the partner of his life in her embar-
rassing affliction is a standing example to a nation
that needs to be roused afresh to a sense of the
holiness and inviolability of the wedded state; and
it is not only an example, it is also a demand and
a hope — nay, more, it is an illustration and a
promise.

Sudden calamity is a revealer of character as
nothing else can be. The assassin's act has laid bare
to all who have eyes to see a character of dignity,
simplicity and reality — three priceless quahties.
Who could wish for a finer close to consciousness
on earth than was his? — A close that was but the
logical climax of a well-ordered Christian life. A
word of pity and concern for his slayer — '*Let no
one hurt him": an unmurmuring farewell to those
objects of affection from which he was being so
cruelly separated — "Goodbye": — a verdict on the
power of God to control even tragedy and turn it
to a beneficial purpose — "It is God's way": an
inspiration than which there is no higher — "Nearer,
my God, to Thee."

But we mourn not only the man, but also the

WILLIAM McKINLEY 219

citizen, the statesman, the patriot. A tried soldier
who served his country in the thick of battle, a
statesman with a singular ability to read the mind
of the majority, a patriot who was called upon to
stand his trial in the court of a critical democracy
at a moment when unprecedented problems vexed
the nation from first to last, he has been true to
his trust; we inscribe on his tomb — "a faithful
steward." His conscience and his intellect, his in-
sight and his experience, were his guides: and this
being so, there is no room for the vituperation of
dissidents or the vilification of partisans. William
McKinley was first an American, then a Republican;
first a patriot, then a politician; first a seeker of the
common weal, then of his own. It is a commentary
on the charges laid at his door that he was the tool
of wealth, that he deliberately refrained from enter-
ing upon the field of financial speculation, though
opportunity and temptation could not have been
small, and that his whole fortune was so modest as
to excite wonder and admiration.

This then is the man we mourn — a man of goodly
stature as citizen and statesman. The exact degree
of his patriotism and statesmanship the world of
to-morrow alone can estimate, but the purity of its
quality we are as capable of judging as any. There

220 WILLIAM McKINLEY

is no call for us to sing him into fame; his fame
enthrones itself. We inscribe his name and record
in the sacred volume of the nation's history, the
one true hall of fame. We enshrine his memory in
our hearts, grieving over the pathos of his death,
rejoicing in the lustre of his life. We do him the
highest honor that we can confer upon a fellow-
citizen by thinking of him in company with the heroes
and patriots who have gone before. He has joined
the army of the illustrious dead whose bodies have
crumbled to dust, whose example and influence abide
in the nation's life and quicken her pulse, whose
souls rest with God. He though being dead yet
speaketh — speaketh no longer from our stately
Capitol but from the spacious hall of national history.
He calls upon us to live worthily of our traditions
and to further the manifest destiny of our common
wealth. Purity in personal life, zeal for the common
good, unselfishness in oflfice are the virtues he bids
us don, that we may be worthy citizens of a worthy
state.

XXII
THE CORONATION OF GEORGE V

THE interest of the world is to-day centred on
the venerable Abbey of Edward the Confessor
in the ancient City of London, where, with stately
ceremonial and noble prayers steeped in the history
of the centuries, a King is being crowned and for-
mally inducted into the solemn responsibilities of his
office. It is no idle sentiment that moves British
subjects in this distant land to join their acclaims
with those of their fellow-countrymen at home. The
crowning of a king is of special significance to such
as live on the outskirts of Empire, — men without
whom the Empire could not survive, who are engaged
in the nation's work, administering the intricacies
of diplomacy, governing dependent peoples, manning
the country's extensive marine, presiding over her
commerce, braving peculiar perils. To them the

1 Preached at the Cathedral, Manila, on June 22, 1911, at a
special service in connection with the Coronation of H. B. M.,
George V.

222 THE CORONATION OF GEORGE V

Monarch stands as the symbol and pledge, as well
as an instrument, of the liberty, protection, and
justice guaranteed by the British Constitution alike
to least and greatest, near and far: from them he
requires the loyalty of self-respecting citizenship
that will uphold the Nation's honor by patriotism
devoid of arrogance, industry built upon integrity,
the promotion of the Nation's interests with rever-
ence for the interests of sister nations.

We in our island home are among the first to
gather before God on this momentous occasion.
While England still is wrapped in slumber, creeping
along the sun's path westward, from tropic Fiji,
through Australia's vast spaces, across dusky India,
moves a procession of prayers and hymns to God in
behalf of King George and his gracious consort.
Queen Mary. He needs the support of his subjects.
He is entering upon a man's task. We look toward
him to-day with something of that sobbing emotion
which is aroused by the sight of one consecrating him-
self to fulfil great public obligations. Be his royal
state and wealth of privilege what it may, his
chief and never absent companions throughout his
career will be solicitude and care. He belongs to
the Nation; never can he claim himseK as his own.
With the solemnity of Ordination to the Christian

THE CORONATION OF GEORGE V 223

Ministry, the King covenants with God to be true
to Him, that he may have Divine support in the ad-
ministration of the Empire. The Bible is placed
in his hands with the words: "Our gracious King,
we present you with this Book, the most valuable
thing this world affords. Here is wisdom; this is
the royal Law; these are the lively Oracles of God."

It is true that democracy has been moving through
the nations with rapid strides and here and there
treating venerable institutions with unsparing hands,
though all is not democracy that claims the name.
Some have rashly concluded that democracy means
death to monarchy. But the function of democracy
is not necessarily to dethrone monarchy; rather
is it to translate its privileges into responsibil-
ities, and to relate the throne to the whole people.
In the Coronation Service that which is called "The
Recognition** is a distinctly democratic note, more
ancient in origin than the oldest existing republic.
The King is presented to the people by the Arch-
bishop for recognition as their monarch. The People
signify their "willingness and joy*' to do him homage
and service by loud and repeated acclamations. It
is an echo from the times when kings were chosen
by popular vote.

The ignorant think that the throne of Great

224 THE CORONATION OF GEORGE V

Britain has been divested of all but its trappings,
and that he who occupies it is but a lay figure. This
is very far from fact. Even his unguarded pre-
rogatives are enormous. The latest, and may it not
be said the greatest, expositor ^ of the British Con-
stitution writes:

"All told, the executive authority of the Crown
is, in the eye of the law, very wide, far wider than
that of the chief magistrate in many countries, and
well-nigh as extensive as that now possessed by the
monarch in any government not an absolute des-
potism; and although the Crown has no inherent
legislative power except in conjunction with Par-
liament, it has been given by statute very large
powers of subordinate legislation. *It would very
much surprise people,' as Bagehot remarked in his
incisive way (of Queen Victoria), 'if they were only
told how many things the Queen could do without
consulting Parliament. . . . Not to mention other
things, she could disband the army (by law she
cannot engage more than a certain number of men
but she is not obliged to engage any men) ; she could
dismiss all the officers, from the General Command-
ing-in-Chief downwards; she could dismiss all the
sailors too; she could sell off all our ships of war
^ Lawrence Lowell.

THE CORONATION OF GEORGE V 225

and all our naval stores; she could make a peace
by the sacrifice of Cornwall, and begin a war for
the conquest of Brittany. She could make every
citizen in the United Kingdom, male or female, a
peer; she could make every parish in the United
Kingdom a university; she could dismiss most of
the civil servants; she could pardon all offenders.
In a word, the Queen could by prerogative upset all
the action of civil government within the govern-
ment. We might add that the crown could appoint
bishops, and in many places clergymen, whose doc-
trines were repulsive to their flocks; could cause
every dog to be muzzled, every pauper to eat leeks,
every child in the public elementary schools to study
Welsh; and could make all local improvements, such
as tramways and electric light, well-nigh impossible."
Nevertheless the British public views the possession
of this extraordinary discretionary power of the
monarch with equanimity, for they know that it
wiU not be abused. The King counts no preroga-
tive so precious as his freedom in all such matters
to lean on his counsellors, and to act in accord with
his Ministers, unless he holds that they are con-
tradicting the mind of the nation. If absolutism
has been hindered by constitutionalism, the very
restrictions which hinder it give the monarch the

226 THE CORONATION OF GEORGE V

broadest possible opportunity to use both the lesser
right of independent authority and the larger right
of exerting personal influence in affairs of state.
More and more has the character of the monarch
become important, until to-day in Europe it would
be almost impossible for a wicked monarch to retain
his crown. The British nation could not and would
not brook the suggestion, a few months ago, which
libellously tried to smirch the King's fair name with
licentiousness. His attributes may not be of a
showy sort; but after all, "great virtues are not
noisy any more than great rivers."

He is a sailor king. How fitting that one who is
to reign over an Empire on which the sun never
sets should have already established personal ties
with distant parts of the realm ! — with Canada and
India and Australia. His problem will be the prob-
lem of Empire, how to pacify the turbulent and
dissatisfied elements that menace unity, how to de-
velop the legitimate aspirations of backward races,
how to relate his dominions in peace and amity
to the states of the world, East and West.

Such is the burden of responsibility that rests
upon his shoulders. So prodigious a task calls for
the world-wide sympathy which he is receiving.
Supported and cheered by his fair Queen, he will

THE CORONATION OF GEORGE V 227

not meet his duty with timidity or with blundering
hands. His grandmother reconstructed a shattered
loyalty and founded an Empire; his father brought
England out of her not wholly splendid isolation
and made friends with the world; it is for this ktest
monarch of the house of Hanover to be stable and
wise in a day of shifting lights, disappearing land-
marks, and restless change.

No Empire or State can live forever. Each fulfils
its allotted time and passes into history. As kings
and their subjects alike disappear as the flower of
the field, so kingdoms wax and wane. But no man
can know just how big a part in his life and happi-
ness patriotic emotion holds, until he sees his country
threatened, humiliated, or broken in fortune. There
can be but one hope and prayer in our hearts to-<lay
— that the Empire of which the newly crowned
King is monarch may long continue to play a leading
and beneficent part in the family of nations, and
that his majesty King George V may have a reign
of peace and prosperity. Therefore with heart and
voice we say: God save the King!

XXIII
MEMORIAL DAY ADDRESS i

THERE are moments, and this is one of them,
when memory needs no stimulation to per-
form her duty to the full. The eloquence of undying
lives, surrendered in unquestioning loyalty to the
nation's need, speaks to us from a myriad graves and
makes the periods of the orator an ornament to deck
a royal occasion, rather than a bugle to awaken
emotions already alert.

It is the enviable part of memory to fetch the
past and lay it at our feet. Two methods she em-
ploys in thus raising dead yesterdays to life again.
One is automatic and, without special bidding or
conscious volition, it presents to us the valiant dead
of every generation, their exploits and their great-
nesses. The other is set in operation by the delib-
erate mandate of the will which sends the memory
delving into the humbler recesses of the past to bring
to the light men and achievements too modest to
be self -advertising.

1 Delivered at Camp John Hay, May 30, 1915.

MEMORIAL DAY ADDRESS 229

To-day the two activities of the memory blend
in one. Instinctively she floods the mind with the
history of bygone days. Pride of national lineage
and gratitude to national heroes makes memory rise
to her full stature, so that all her effort is in the
direction of her natural function and impulse.

Memorial Day began in the annual commemora-
tion of those who fought in the struggle for the
preservation of our nation's unity and who, for that
great cause, laid down their lives. This motive
still survives. Each year we mark afresh the his-
toric moment, the crisis of blood, out of which our
country rose as a giant refreshed with wine.

But Memorial Day has enlarged, and still will
enlarge, its meaning with the passage of the years.
The Civil War is fast receding into distance and,
added to the roll of those who fell in that red trag-
edy, are men whose faces and forms are still clear
to us; men who less than two decades since hnked
arms with us and walked, our comrades; men who
in our latest war, obedient to the country's call, bled
and suffered and died.

Memory enables us to claim fellowship with the
throng of the named and unnamed heroes and citi-
zens of worth, who belonged to a senior generation
and whom we never knew. It carries us into any

230 MEMORIAL DAY ADDRESS

great presence of the past with whom we may elect
to consort, so democratic a marshal is memoxy. Gen-
eral or enlisted men can it link to us with equal
unconcern and ease in that fellowship of the dead
where there is no distinction of rank or station. At
will it unites us again with those of our contempo-
raries whom we knew and loved, and by whose side
we fought or labored before they were swept from
sight.

This year Memorial Day takes on a grander
significance and office than ever before. It ceases
to be a purely national day and claims international
character. We cannot think of our own patriotic
dead without also paying tribute to those of other
nations who have died, and are dying, each passing
moment with the same devotion, the same uncom-
plaining courage, as they.

One scant year of war has claimed for the unseen
world more men than a hundred campaigns of the
past. Whole regiments have marched in almost
unbroken ranks through the swift avenue of battle
into the valley of death. Other hundreds, undis-
mayed, unsurprised, in compact order, have journeyed
thitherward by the route of the sea's watery road,
as their torpedoed ships sank beneath their feet.
Human life was never held so cheap and, measured

MEMORIAL DAY ADDRESS 231

by the extent of human sacrifices offered, the concep-
tion of the nation was never held so precious or so
indifferent to any values less than itself, as now.

To-day, then, we associate ourselves with the
myriads of men — British and German, Austrian
and Russian, Belgian, French and Servian — who
have taken their stand upon their nation's command
and been loyal to the death. Animosities there may
be, animosities there must be, among the living.
But we bare our heads to the democracy of the dead
of every nation. Enemies here yesterday; comrades
there to-day.

We Americans, perhaps more readily than others,
may pay this tribute of reverent honor to the slain.
Our lot is cast in favored ground. We alone of the
greater nations stand tense yet free, vigilant yet
unentangled. It is not that we are afraid to fight,
but we fight only when it is a dishonor to abide at
peace. Neutral we are, neutral let us continue,
provided that our neutrality does not leave us
voiceless, or passive, or passionless, or timid. No
country can afford, even for the sake of peace, to
treat its convictions lightly, or allow others to molest
them without rebuff. Though it is profoundly true
that there is a position so morally impregnable that
it slights itself by calling on force to defend it, a

282 MEMORIAL DAY ADDRESS

neutral country must pursue the strong tenor of its
way without fear or favor. If it may not resort to
force, neither may it swerve from its plain duty
because of the risk of being assailed by force.

A neutral nation has the highest and most diffi-
cult task of all to perform. It stands for fairness,
not for indifference; for mediation, not for aloofness;
for the general welfare, not for provincialism. Amer-
ica must aid the world to purchase something rich
and enduring with this unparalleled expenditure of
blood that is dyeing red the soil of Europe. I admit
that if we play our part bravely and boldly, we shall
risk being caught in the present embroglio. If so,
let us risk it. Sometimes the most pernicious form
of action is inaction.

If the world of men promote and preach a less
exclusive conception of nationality than that which
obtains, and if they succeed in establishing mutual
respect and considerateness among the family of
nations, Armageddon will not have been in vain.

The whole history of alliances, treaties, ententes,
seems to say to us to-day — In a world of men un-
changeably one, beware of the vice of incompleteness
and think in terms of the whole. We must learn
how to group vastly, completely, if we are to put
together the confused pieces of the world puzzle. No

MEMORIAL DAY ADDRESS 233

longer can there be either self-chosen national isola-
tion, or internationally imposed neutralization. If
national isolation has been splendid on occasions
in the past, save for some great and rare moral end
it can never be anything but cowardly and selfish m
the future. As for neutralization, it is only an ex-
pedient, and a futile one at that, for protecting a
a lamb from a pack of wolves. Let small people
who look to neutralization for succor read the hand-
writing on the wall. The big nations seem to say
to the weakling in semi-contempt and semi-covetous-
ness: You are too feeble to defend yourself so
we will draw a chalkline around you — but you
had better look out all the same!

The brave Belgian, Abbe Noel, speaking for his
brave fellow countrymen, says: "Unconscious of the
right to take a definite attitude in international life,
we became habituated to taking no interest in it,
and that in no small measure has contracted our
minds and confined our ideas and our dreams within
the narrow limits of our own frontiers." In other
words, neutralization has proved to be but a form
and that no splendid one of isolation. Intent on
her industrial development, Belgium lived in a fool's
paradise until she was caught between the upper
and nether mill-stone. The Abbe continues: "To-

234 MEMORIAL DAY ADDRESS

morrow, when Force shall have yielded to Justice,
Belgium will cherish the right to speak and to act
in the new world which is coming to birth. With
a broadened national consciousness all we Belgians
feel that it is so; and we are ready to raise our mind
to the height of a loftier part.** A neutralized nation
is in a fair way of becoming a denationalized
nation.

Hitherto in days of reconstruction following on
war, men have been accustomed to think in terms of
countries or continents or hemispheres. We can never
again consider apart the concerns of Europe and of
America, of East and of West. We must hereafter
think in terms of the whole. It is no longer a matter
of choice but of necessity. As it is with the coun-
tries, so is it with the churches. Until they lay aside
their exclusiveness and aloofness, their suspicions
and unkindnesses, they are devoid of a basic prin-
ciple of their common Master, Christ, and Christian-
ity will continue to be the fragmentary and limping
thing it is.

If we do not fail of our present opportunity and
responsibility, the world of a hundred years hence
will be thinking in terms of the human whole just
as naturally as the United States are to-day thinking
in terms of the National whole. At any rate this is

MEMORIAL DAY ADDRESS 235

the goal at which to aim. As for the Christian
churches, if they will fearlessly think and act in
terms of the Christian whole, the Kingdom of God
will be no longer divided against itself and will stand.
This is a certainty.

There spreads out before us so sublime a future
that it acts as a consolation in, if not a compensation
for, the red horrors of the moment. Moan we must
from time to time, as some new phase of the world
tragedy sweeps over us with its hot breath, but even
while we weep we will not cease to hold fast to the
conviction that the brave have not been brave in
vain, and that our redemption draweth nigh:

To all the valiant dead we say:
*^ Between the heart and the lips we stay our words and remember
The long fight in the sodden fields and the ultimate pledge they render
Whom we never forget; and afraid lest by chance we betray and belie

them
We call upon you that ride before, who rode lately by them.
Lest we make you ashamed when you ride with the valiant of all the

earth.
In the armies of God.

Lot we call upon you to stand as sentinels over us.

You from your griefs set free while the shadows still cover us.

From the heart that fails, and the heart that hates, alike deliver us;

From the frenzy that stabs at the weak, divide and dissever us.

Keeping our faith as you kept the line, holding the coward's cruel mind.

The final treason, afar.

236 MEMORIAL DAY ADDRESS

Death for you is a sorrow endured, a thing passed over;

They are facing it still, son and brother and lover;

They keep the line, and we keep our faith, and the soul of a people lies

between us.
From fear of phantoms, from a covetous dream, stand near and screen

us.
Watch udth us, watch through the days of war; — then, pass to your

place
With the armies of God."

THE -PLIMPTON -PRESS
NORWOOD -MASS -U-S-A

Works BY THE Rt. Rev. CHARLES H. BRENT, D.D.

Bishop of the Philippine Islands

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