science or society upon assured foundations of knowledge." To quote further:

"It follows, then, that to leave wholly untouched or relatively undeveloped any one side or aspect of this manifold capacity for religion on the part of the child is to limit or disturb the balance of its religious development. But, on the other hand, the natural development of the child's mind follows a certain psychological order. The impulsive and instinctive sources of religious experience are earliest in their effective operation, and are most influential in the first stage of religious development. Fear, hope, the instinct of self-preservation, the restlessness of a vague intellectual curiosity, and the feeling of dependence constitute the more primary factors in the child-life to which religious instruction may address itself. But as the period of more rapidly advancing maturity approaches, the more definitely intelligent activities, and the power of generalization and of the constitution of ethical and esthetical ideals come more prominently into play. For that complex of aptitudes and activities which we denominate the capacity for religion' stands as much in need of symmetrical development as does the political or the social or the scientific capacity of

There are born realists, idealists, and mystics, in religion as in philosophy. There are children in whom feeling naturally predominates over thought and the practical life; there are others who run a career more governed by calculation or by the tests of scientific knowledge; and there are those in whom the interests of a most practical character seem to leave little room for the sentiment or constructive thinking which are required by the ideals of either morality, art, or religion. There is also a somewhat fundamental and irremovable difference between the religious capacities and experiences of the two sexes, and among the various ages and stages of human development. Tribal and racial differences appear, altho in a somewhat vague and baffling way, as we study the subject from the points of view of ethnology and comparative psychology. Indeed, the capacity for religion is a function of race-culture; and race-culture is itself profoundly modified by the degree and kind of religious development which, at any particular time, enter into it. What is true of mankind in general is true of every individual child."

Dr. Ladd thinks too much stress has been laid, in recent investigations of religious experience, upon the factors of the 'subliminal." He admits that the "factors of influence which enter somewhat definitely into the field of consciousness constitute only a part of those which are most forceful and determining." But religion is essentially a personal matter; "and it can reach the fulness of its mission, and express its total nature, only when it exists as an attitude, adopted with a feeling of conviction, on the part of a finite Self toward that other and all-comprehending Self. The religious education of the child can, then, no more be satisfied without raising the appropriate ideals above the threshold of consciousness, and making them definite objects of appreciation and of the practical grasp of will, than can any other form of education."

and pure service of God have come in the past and must always come in the future." In conclusion he says:

66

And, finally, the child's capacity for religion is, in general, very largely a social matter. It is as members of the human race and not as solitary reflecting minds that men are religious. It is as members of a social community which has a religious, as well as a purely commercial or political significance, that the child receives and develops its capacity for religion. And here is where the Church or social religious organization has its mission to make a wise and confident appeal to this capacity. The final realization of the development which the capacity implies is the perfected Kingdom of God."

JOHN HAY AS A MEMBER OF "THE CHURCH WITHOUT THE CHURCH."

OHN HAY, as a writer in Harper's Weekly reminds us, was a writer of hymns, a donor of chapels and churches, a contributor of communion sets, a steady attendant on worship, and, by the testimony of his pastors in Cleveland and Washington, a model Christian; but he was not a member of a Church, and hence not a member of the Church." It is generally understood that he held aloof from actual Church-membership because he did not find within the limits of any one creed or ritual the complete expression of his own religious attitude. Nevertheless, says the writer already quoted, since his death he has been "universally eulogized.. as a great exemplar of Christianity not only in the field of diplo-, macy, but in his personal life." Mr. Hay's case, says the writer, supplies one of many similar instances which seem to indicate that there is a Church without the Church," to which some of the choicest spirits of the world belong. We read further:

There was a time, and that not so far distant either, when men of the priestly caste, who now unreservedly appraise Mr. Hay as a Christian, would have asked first: Did he assent to a creed? Has he conformed to our faith? Does he accept the scheme of salvation as we believe it? It would not have been thought sufficient to have said-as has been said of Mr. Hay-that he was 'a man of deep and wide love'; that he was a lover of justice as between man and man and nation and nation; that he was profoundly reverent, gracious in spirit, modest, humble, a neighbor who ever played the rôle of the Good Samaritan, a friend who was always considerate, incapable of selfishness in thought or conduct, and in speech Scriptural, because a lover of the truth which the Hebrew seers saw and taught. It would have been insisted that ere he could be called Christian such a man should have openly confessed a dogmatic belief, and taken binding vows to institutional religion.

Concerning the influence of the child's sexual nature and sexual development upon its capacity for religion (a subject treated in THE LITERARY DIGEST for July 23, 1904) Dr. Ladd declines to attach much weight to this factor, feeling rather that it is "the social feelings and social relations out of which the ethical love

"It is in order, therefore, to ask what has brought about the altered point of view, so that Mr. Hay's case is not exceptional, but only typical of what is seen on every side to-day. There is a 'Church without the Church,' to which some of the choicest spirits of the world belong-a Church that may be defined as 'the association of those who seek to live as the children of God.' It is 'humanity aspiring.' Its members, while they may be related to the conventional Church as Mr. Hay was, namely, as a friend and supporter, but not as a member, or passively enrolled within it, nevertheless hold as their ultimate truth with respect to institutional religion Drummond's striking phrase, 'The great use of the Church is to help men to do without it,' or, as another modern prophet, R. J. Campbell, of London, has put it, 'The success of the Church will mean her extinction as an organization.'

namely, the Church; but it can scarcely be denied that, viewed from the standpoint of discipline, such universal recognition of essential Christian life in one so far from technical identification with the Christian scheme of religion as Mr. Hay was, must have a disturbing and weakening effect on the Church as at present ecclesiastically conceived."

After citing the fact that President Cuthbert Hall, upon his return from a sojourn in Europe and Asia, was impressed by a very marked tendency in America to differentiate between "religion and those ecclesiastical forms with which it has been identified in the popular mind," the writer concludes:

Obviously, for the great majority of men religion can not now be an absolutely individualistic affair as it was with Emerson. Under some form or other the social aspects of religion must be conserved for the sake both of individuals and society. The duty then devolves upon the Church of carefully studying whether its definitions of its scope, the terms of its membership, the test of its vitality, do not need revision, so that men like Mr. Hay need have no hesitation about formally enlisting in her ranks, for not always will men who are as essentially religious as he was decide to support as generously as he an institution from which they dissent so much."

CHRISTIANITY THE MOST INCLUSIVE OF ALL RELIGIONS.

THE

HE idea that there exist a thousand or two thousand religions in the world, as the encyclopedias would have us believe, is contradictory to common-sense, argues Leo Count Tolstoy, in an article which, it is said, will form the introduction to his still unwritten book on religion. From this article, printed in La Revue (Paris), we learn that he further repudiates such an idea as a reflection upon the character and nature of the Supreme Being. He recognizes only one religion, manifesting itself in many forms, and classifies the religious doctrines of the world in six groups. All religions, so called, are more or less complete phases of the one and only central religion, which teaches man his relation to God and his destiny after death. This thesis he works out at some length, and reaches the conclusion that Christianity is the final and most inclusive development of all systems of supernaturalism or morals. Mohammedanism he rejects as a spurious and hybrid form of other higher beliefs. He points out in the following words the absurdity of their position who try to reconcile the idea of God's, goodness with the existence of a plurality of religions:

'All religions teach that there is a God who loves and compassionates mankind. How can this be? God loves men and pities them and yet has placed them in a world of such confusion that there are a thousand religions, each of which glorifies itself and tries to destroy all the rest! Man has to work out his salvation, and to reconcile himself with God, and God places him in a labyrinth from which he can not escape! Man is born in the Hindu, Mohammedan, Christian, or Jewish religion; he begins by thinking of his soul and on all sides sees other religions, nine hundred and ninety-nine of them, each of which, like that which he professes, asserts that it alone is true and all the others are false. What is he to do? He can take only one course, and that is to pronounce all religions mere inventions, all equally false, and to make the most of life without them. If God has placed man in such a position, not only is God's love a figment, but so far from being a father to man he is man's chief enemy. Satan could not have invented anything more likely to destroy man."

He continues to argue that while there are different religious doctrines, religion, after all, is one. He declares:

"There are different religious doctrines, but there is only one religion, which tells man what he is, why he is put in this world, how he ought to live, and what he has to expect after death. To say that different religious doctrines are different religions is like saying that a man who speaks a different language from our own does not express the same meaning as we do. To say that religions differ because they are manifested in different forms, is, to say that the meaning of words applied to the same thing is differ

ent, because they belong to different languages.. I could never make such a distinction, for I know that a Hindu, or a Chinese lives in accordance with God's will, in love, simplicity, and humility, following the teaching of his religion, and that a Christian lives also in the same way with regard to his own faith."

He further says that there are thousands of superstitious additions to religion, as well as several doctrinal formulas-these latter he limits to six. In his own words:

Chinese doctrine of Confucius; the doctrine of Laotsze; the doctrine of the Brahmans; the doctrine of Buddha; the Jewish doctrine, and the Christian doctrine. Mohammedanism can not be looked upon as a distinct religious doctrine, for it is a mixture of Jewish and Christian teaching."

All of these forms of religion will be merged in Christianity, he predicts, in five hundred years. They are all at present but rudimentary parts of the religion of the New Testament. Thus he tells us:

"In the East, Brahmanism, Buddhism, and Laotszism have taken the form of hierarchical fanaticism, and continue to live aloof from Christianity. Confucianism has kept itself pure from sacerdotalism and is a form of undeveloped Christianity. The same condition of things is seen in the West. Judaism tends toward sacerdotal fanaticism, and the stoic philosophers, Zeno, Socrates, Epictetus, and Marcus Aurelius, are untainted by sacerdotalism, and are closely allied to Christianity, forming a rudimentary type of that religion.

"Christianity unites, explains, and defines all the older religions; but after Christianity no religion appears, no prophet explains and defines his doctrine. All that appears in this sense is only the elaboration and application of Christianity, such as the Church, the Holy Spirit, and Mohammedanism. So that all the systems

of religious teachings that now exist, in so far as they contain any truth, are included in Christianity.

These systems of teachings are the following: (1) Brahmanism, defined by Buddha and represented by Buddhism; (2) Buddhism that has evolved into Christianity; (3) Taoism, which is also included in Christianity; (4) Confucianism, a near approach to Christianity; (5) Judaism, transformed into Christianity ; (6) Church Christianity, which has its root in true Christianity, but is separated from it by a mass of lies; (7) Mohammedanism, which has had the same fate; and (8) stoicism and philosophy, which are only uncompleted forms of Christianity.

"With the exception of less than one per cent. of humanity, who profess religion alien to our own and which we can't understand (that is why we can't speak of them), the entire human race is comprised in these various groups and to-day holds the same truth, that truth which, in its latest form, was enunciated by Christ."

He concludes by stating that Christianity harmonizes, explains, and gives meaning to all the other religions. All doctrines, whether of Buddha, Laotsze, Confucius, the Hebrew prophets, or the teachers of stoicism, in so far as they are true, are comprised in Christianity.—Translation made for THE LITErary Digest.

THE INFLUENCE OF REVIVALS.

"FROM

ROM one point of view," asserts the Rev. Thomas M. Lindsay, Principal of the United Free Church College. Glasgow, “the history of the Christian religion is a chronicle of its revivals." These periods of the awakening and requickening of religious life, he states, are not peculiar to any one of the many divisions of the Christian Church; they belong to all-Greek, Roman, and Reformed. He claims, moreover, that these revivals have always, whatever the time or place, exhibited "strongly marked common characteristics which make them akin to each other and different from everything else." They are, he asserts,

the most unchanging embodiment of the religious spirit." What the revival was "in Achaia in the first century, or in Italy in the thirteenth, or in the Rhineland in the fourteenth, or in England in the eighteenth, it is in Wales to-day." The words of St. Paul in his first letter to the Corinthians, the narrative of the Franciscan chronicler, the accounts contained in newspapers describing the Welsh revival of to-day, says Principal Lindsay, might all be used to describe one movement. In every revival two "gifts," the power to "speak the word of God" and the power of “spiritual discernment" on the part of the hearers, "have reappeared with all their essential and accidental accompaniments." Another feature claimed by Principal Lindsay to be common to all revivals is that there "has always been a spontaneous religious exaltation among the people which can not be traced at least in its beginnings to the addresses of the leaders." Revivals, he asserts, have not only influenced profoundly the moral life of the communities in which they occur, but they have had an unobtrusive but remarkable influence on Christian dogma. Further, "they have all, or almost all, given rise to an outburst of Christian song," thus enriching the Christian hymnology. Another "almost universal characteristic of revivals," the writer avers," is the recognition of the value of women as religious guides and comforters." Writing more in detail of the far-reaching moral influence of the great revivals of history Principal Lindsay says (in The Contemporary Review, September):

"If we take the great revival under Francis, we find that it elevated and purified the moral tone of European life for nearly two centuries, so deep and lasting was its influence. It was from the beginning inspired by the thought of Christian love; and the imitation of Christ, which was its watchword, was recognized to consist in a life of active love in obedience to the command, 'Love thy neighbor as thyself.' Men were taught, as they had never been before in the Medieval Church, brotherly love, mercy, gentleness, the spirit that returns good for evil and that spends itself in ministering to the well-being of others, even the most thank

less and most degraded; and they learnt and practised the les

son. .....

"The same thing is to be seen when we turn to the great revival in the Rhineland, whether we take its first stage under Eckhart or the second under Tauler. . . . The same visitation of the virulent epidemic called the 'black death,' which drove Boccaccio and his friends to a Florentine villa to banish from their minds the outside horrors by telling each other, as they sat in its rooms or strolled in its garden, a collection of immoral tales, compelled Tauler and his converts to nurse the sick and dying in the sorely smitten city of Strasburg. . . The Pietist revival under Spener and Francke built orphan-houses and hospitals, reformed education, started home-mission industrial work, founded Bible societies, and sent self-denying men and women to evangelize the heathen. Modern Christian social unions come from it.

"It is almost universally admitted that the Wesleyan revival raised the public morals in all English-speaking lands, and literary critics tell us that the comparative purity of English literature is due to the silent influence of that great movement. Even local revivals, accompanied by eccentricities which can not fail to excite a smile, have proved powerful to raise the moral life of the district over which their influence has spread. In the Jigger revival, which appeared in one of the American States-Ohio, if my memory serves me rightly-every convert seemed compelled to move an arm spasmodically and to make tearing clutches at his clothes. Yet in spite of the absurdity, the whole neighborhood felt the improvement in the moral tone of life. The marvelous effects of the prevent revival in Wales are witnessed to by the press, by the police, by magistrates-by every one whose business it is to mark the life of the people."

Ot the influence of revivals upon dogmatic theology we read ::

"We may go back beyond Francis to the revival under Pope Gregory VII. to see how the religious movement has almost unconsciously influenced theology. In Gregory's time the practical religious question seemed to be. How can I separate myself from the world? in the time of Francis, How can I be like Christ? with Eckhart and Tauler, How can I have inward fellowship with God? and at the Reformation, How can I experience a sense of pardon for the sin which oppresses me? The practical answers, given without any intention of modifying the current theology of the Church, filled the living experience and produced new trends of thought which molded new theological opinions. Another and a very different illustration is given by the crude revival based on terror which passed over Germany and France in the latter decades of the fifteenth century. Bells tolled in hundreds of German parishes calling the people weekly to prayer to prevent an inroad of the Turks. The plague came again and again, decimating the population. New and mysterious diseases crept among the people. Terror swayed the land. The Savior ceased to be the Intercessor and was looked on as the One who was to come to judge the quick and the dead, and who had to be interceded with. The people turned almost feverishly to Mary, the Virgin Mother, to Anna, the 'Grandmother,' who were asked to be the intercessors. Confraternities of the Blessed Virgin and of St. Anna were formed to besiege the intercessors with the power which numbers gave. It was during the sway of this religious awakening that the largest number of medieval hymns in honor of the Virgin were composed and used, and the feelings of strained reverence passing from the people into the minds and hearts of Franciscan and Augustinian Eremite theologians were worked into a dogma of the Immaculate Conception of the Blessed Virgin. Every doctrine in Christian theology has at one time or other emerged slowly out of the Christian experience-has been formed from the life-blood of the heart as well as of the brain-and hence it is that times of revival, altho to all appearance periods when theology has not been very powerful nor very prominent in sermons and addresses, are nevertheless the seed-beds of the theology of the next generation. The Pietist revival in Germany added the Calvinist doctrine of good works to the Lutheran theology. Wesley gave the death-blow to the hard Reformed Scholastic of the seventeenth century. After the revival movement under Messrs. Moody and Sankey the love of God became the prominent theme, and the wrath of God was less dwelt upon; the abstract question of the guilt of sin, tho never abandoned, was placed behind the more practical question of the power of sin over the heart and life. What may come from this Welsh revival no man can yet tell."

IT

FOREIGN COMMENT.

RUSSIAN PRESS ON THE PEACE.

T is said that a just decision never once in the world has satisfied either of two litigants. The axiom has at any rate proved to be true in the case of the two nations interested in the Peace Conference at Portsmonth. If the indignant people of Tokyo almost rose in insurrection as a protest against the concessions of the Mikado, a like protest is made for their part by the press of Russia. Several Liberal Democratic organs chimed in with those representing the bureaucratic reactionaries with the same outcry against those who have made what Mr. Suvorin styles " the most disastrous peace which Russia has ever concluded." The Novoye Vremya (St. Petersburg), the organ of the bureaucracy, denounces the treaty as a calamity to the country. Four causes are given for Russian defeat-errors in government, disturbance in social conditions, inferiority in diplomacy, and inefficiency in the army and navy. It is somewhat vindictively added that Japan received open or secret aid from certain European Powers. The editorial lamentations of this journal reach their climax in the statement that Russia has yielded just as her army was at its highest pitch of efficiency. The writer here exclaims passionately: "God grant the blow may not turn out to have fallen upon Russia just at the moment when Japan was on the point of yielding everything in order to end a ruinous war."

Mr. Suvorin, the editor of this journal, not content with the usual unsigned comment, comes out with a signed article, in which he declares that peace will be disastrous to Russia. He states that Marshal Oyama had telegraphed to Tokyo his doubts about a coming Japanese victory. He considers that Japan has made no concession of importance and says:

"If the Douma does not succeed better as a regenerator of the country than the army and navy have done as its defenders, Russia will go to destruction. Let the elections then be allowed full liberty and let the press have that freedom which is as necessary to them as the air they breathe."

The Slovo (St. Petersburg), the organ of the Liberals, declares that the Japanese threw up their claim to indemnity as soon as

they felt their position in regard to England secure, and proceeds:

"Now that Japan and England have made a defensive alliance of mutual help in case either of them is attacked by a third power, Japan feels safe, and the revanche idea of the Novoye Vremya, eo ipso, becomes an impossibility. So England likewise is safe from a Russian invasion of Afghanistan or Tibet."

After declaring that Russia must now turn her face toward Europe, the writer adds that "this will not be agreeable news to our good friends in Germany." The conclusion that Russia must now apply herself to the regeneration of the people is reached by the Russ (Moscow), which considers that while peace is of the greatest advantage to Japan, it will also benefit an immense number of the Russian people. That good sense at last triumphed at Tokyo is, according to the Birzheviya Viedomosti, a ground for rejoicing. This journal gives all the credit of the result to the firmness of Mr. Witte and his colleagues.

TREPOFF ON RUSSIA'S DOMESTIC
CONDITION.

WHILE we have heard so much about Russia's unhappy con

dition as a country where hopeless tyranny reigns; where government is carried on by exile, the knout, and the fusillade; where famine is rife; where a weak hussar officer" stands between the bureaucracy and the nobles, unable to control either, and faces howling millions of revolutionists, it is only fair that a hearing should be given to " the other side." And indeed we may well rub our eyes as we read all that General Trepoff, Governor-General of St. Petersburg, communicates to a representative of the Hamburger Nachrichten with regard to the present and future of the Russian people.

Like his fellow - countryman, Mr. Witte, General Trepoff

According to Darwin each organ increases in proportion to its use. That man has run much and thought little." -Wahre Jacob (Stuttgart).

AFTER PEACE.

The two combatants enter upon a harder struggle than ever. -Fischietto (Turin).

professes to be "the friend of the press and of publicity." To the power of publicity he attributes the proclamation of the Douma, and the recent establishment of peace. Altho a member of the bureaucracy, whose organ, the Novoye Vremya (St. Petersburg), describes the peace as "a great national sorrow," he gives it as his opinion that "peace unquestionably promises an advance in every department of public life," and adds that" altho it can not at once satisfy the wishes of all, nor remove every obstacle to progress, it is yet a step forward."

As Mr. Witte is the man of the hour in Russia, General Trepoff looks upon the rumor of his retirement from public life as rubbish. He believes that the establishment of a genuine constitutional cabinet is imminent, but can not say whether Mr. Witte is to be the prime minister at its head. His own office he admits is merely provisional, but he has no intention of resigning it for office in the cabinet.

This candor is exchanged for a most prudent reserve when he is asked what he thinks of the Czar's proposed National Assembly. To quote his answer:

tinctly loyal. The agrarian movements which have arisen in several governments have been exclusively of an earnest economic character. It is true that the revolutionary party have urged on the peasants to agitation and revolt. Still the peasants are intelligent and astute enough to see through these economic agitators, and shun irrelevant popular questions; insurrectionary leaders have never succeeded in obtaining any hold on the peasants. The question of the franchise will be the first subject discussed in the Douma.

"The government is inclined to facilitate as much as possible the peasants' acquisition of land, for which legislation is now on foot. But legislation on such a subject must be slow and circumspect."

He speaks with an equally serene optimism on the great labor question of Russia, and in the genuine spirit of Mr. Witte concludes by remarking, "It would give me immense gratification if you would take pains to give these remarks of mine as wide publicity as possible." His remarks in answer to an inquiry whether it is possible to stop the labor riots in political and industrial centers are as follows:

"You propose a hard and thorny question. There is no means of quieting between this moment and to-morrow morning a hungry working class, and of solving all social problems. But the mass of the laboring men have grown tired of and disgusted with the brutal strain of terroristic agitation, and have come to the conclusion that from such a course no good is to be expected. The laboring class wish for nothing so earnestly as a return to quiet and assured employment. It is our earnest desire by every conceivable means and with the most ample consideration to make the fulfilment of this wish possible."-Translations made for THE LITERARY DIGEST.

itative that has been given out on the Government's side of the dispute. In THE LITERARY DIGEST for July 15, 1905, page 89, a summary of press opinion was given on the disestablishment, and it appeared that scarcely a French newspaper of prominence hazarded a vindication of this measure originated by Mr. Combes, while it called forth protests from the whole Gallican episcopate. Mr. Combes has indeed brought down upon his head much more than clerical condemnation. It was with this act of "spoliation" in his mind that Mr. Charles Benoist, Deputy of the Seine, addressed Mr. Combes in the columns of the Intransigeant in the following terms:

"You boast of your' work'! What has been the result of it? The nation cut in two, a prey to dissension and laceration, lost in reckless experiments, the citizens facing each other with threats, without power or security abroad; the army disorganized, the navy ruined; the Republic weakened and the domination of law suppressed; all the fortresses of liberty demolished, even to the last -that of the conscience."

It was time for Mr. Combes to make his defense for invading "the

fortress of the conscience." He proceeds to do so by laying down two propositions on the subject of Church and State. Practically, he says, the Concordat has failed to fulfil its purpose. Theoretically, a republic should never permit the existence side by side with it of another Power not subject to its control. He cites the example of the United States, which has never entered into a treaty with the Pope in regard to the Catholic Church and its rights.

He then proceeds to carry the war into the enemy's country. The Government is accused, he says, of violating the Concordat. But, he replies, the Church itself has never observed the provisions of the Concordat. In contravention to them the papal nuncio has meddled in French politics; the Church has surreptitiously usurped, time and again, the right of nominating bishops; bishops have left their sees, and gone to Rome without Government leave; bishops have held synods unauthorized by the Government. He brings his argument to a climax by charging the clergy with opposing the Government. To quote :

"It is time that in France an administrative organization of clergy be suppressed, which transforms the pulpit into a political tribune, where with unrestrained liberty all the political and social reforms, all the measures taken in the interests of liberty and progress, are controverted and pointed out to the faithful as so many crimes against religion. Separated from the State the Church can utter what opinions it likes about statesmen and their acts, but this can not be permitted in a Church allied to the State by a treaty which accords to ecclesiastics a legally recognized authority and all the privileges of State functionaries."

But he has a still greater crime to charge the Church with, and