SOME

LEMS."

OME of those who are earnestly seeking a solution of the great social problems of our time frequently refer, in a vague and general way, to the practical social teachings of the Founder of Christianity as containing the needful answer to our questions; but until lately there has been no attempt to bring together the records of all of Christ's sayings and doings which bear on social questions, and present them in a clear and systematic form for the guidance of men. Mr. Ernest H. Crosby, son of the late Dr. Howard Crosby and President of the New York Social Reform Club, is the first, as he believes, to make such an attempt, in The Kingdom, Minneapolis. He divides his essay into three parts, considering in the first the subject of property, in the second life and liberty, and in the third the attitude toward government. With regard to property, after quoting a number of Christ's sayings, Mr. Crosby writes:

ERNEST H. CROSBY.

"An unprejudiced mind would, I think, after reading the above extracts from the words of Christ, find it difficult to avoid the conclusion that he was opposed at least to the forcible defense of the right of private property. If it is covetousness for me to want my own property; if it is wrong to lay up treasure on earth, i.e., to save; if we should give to whoever asks, lend to whoever would borrow, and forgive our debtors; if the possession of riches is bad in itself, and if the rich are doomed; if a man must let even the clothes he has on-his nearest and least questionable property-go without a protest, what becomes of 'meum' and 'tuum'? Even the miracle which rich men hope to have exercised in their behalf by a God to whom all things are possible is a slender reed to lean on. What does Christ say on this subject?

"It is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of God' (Luke xviii. 25).

"This 'kingdom of God' which he said was within us (Luke xvii. 21) and for whose coming we are taught to pray (Matt. vi. 10), was the kingdom which He intended to found in this world. It is almost impossible for a rich man to enter it, but he may do it by giving up his riches, as Christ told the young ruler. gives no intimation anywhere that the rich man may enter without giving them up, and even Zacchæus had set out on the right way by giving up half.

He

And then:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And the second like unto it is this, Thou shall love thy neighbor as thyself. On these two commandments hangeth the whole law, and the prophets' (Matt. xxii. 37-40). And again:

"Love your enemies' (Matt. v. 44). And lastly:

"Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, Resist not him that is evil' (Matt. v. 38, 39).

"To act toward all men with love and to abstain from force, i.e., not to resist these two principles, bring us of necessity to all the conclusions which Christ has so forcibly laid down. Government rests upon force, and so does its chief function, the defense of life, liberty, and property. What Christ condemned in the individual-the use of force--He did not permit to the community, an aggregation of individuals. The Quakers stopped short of the ultimate results of the doctrine of non-resistance and left the right to private property intact, but the teaching of Jesus on this subject is absolutely logical. Private property depends upon force so long as there are any persons willing to take from their neighbors, and Christ saw this and lived as nearly as was possible without any. A profound philosophy lies behind this doctrine. The days of physical force will at some time come to a close and the future does not belong to violence, for 'The meek shall inherit the earth.' We no longer enforce our religious views by fire and sword. Dueling has died out. We are endeavoring to substitute arbitration for war. In short, everything points to the final abandonment of physical force as a means of improving the world."

In conclusion, Mr. Crosby asks what courses are open to an honest man who becomes familiar with Christ's true attitude. He answers as follows:

"(I.) He may declare Jesus Christ to be a fanatic and reject His teaching and His name. This is far better than to retain His name and reject His teaching, for His bitterest denunciations were directed against hypocrites.

(II.) He may find in Christ's teaching the mere outlines of a high and unattainable ideal, in which case he must acknowledge his own shortcomings, and blame the church for having proved recreant to its trust in concealing that ideal for many centuries. "Or (III.) he may recognize in Christ's teaching the very secret of true living, to be studied and applied in his own life, and on this condition alone can he lay any claim to be His disciple.' Commenting upon Mr. Crosby's position, The Voice (New York) has this to say:

"There is no doubt that Christ refused to use force to defend Himself from violent men. But He did not need to. He was endowed with supernatural powers, and when they sought to lay hands upon Him, He removed Himself miraculously from among them. He also, no doubt, counseled and enjoined His disciples not to use force, tho one passage (Luke xxii. 35-38) of a different tenor Mr. Crosby can explain only on the supposition that Christ here yielded to temptation. But the counsel to the disciples not to resist violence with force was undoubtedly a necessary precaution, from a worldly standpoint, for they were a handful of weak men, who, like the Christian missionaries in interior China, were sure to bring down destruction upon themselves by any other than a passive course. And, moreover, the disciples also, we are told, were endued with supernatural powers.

"Here is a question that it seems to us will put this doctrine which Mr. Crosby is advocating to a supreme test: If a man can not rightly resist with force an assault upon his person, can a woman resist such an assault upon her honor? Is it possible that

CHINESE MISSIONARY QUESTION AGAIN.

THE question of the propriety of continuing missionary work

in China on the present plan continues to be widely and somewhat warmly debated. While active missionaries almost unanimously report in favor of this plan, lay and secular opinion is largely opposed to it. Mr. T. C. Hayllar, who resided in China for a number of years and claims to have had special op. portunities for observing the mode and effect of missionary work there, contributes to The Nineteenth Century (November) an article in which he says that the Chinese are singularly stanch in their adherence to the Dragon Throne; that so long as such is the case that cumbrous fabric of government will go creaking along in its old course, and that if no Christian power is prepared to undertake the government of China, missionary enterprise, if it is to go forward at all, will have to adapt itself to the existing state of things. On this point he says

"Judged by any decent or reasonable system of international ethics, China has been hitherto treated with scant courtesy and less consideration in this matter of missionaries. A little less harshness, a little more Christian kindness toward her rulers, would in past times have done much to ameliorate a situation which has at length arisen, and which is gradually becoming intolerable. The chief difficulty consists in the conclusion to which the great official classes have arrived-that the missionaries are their most relentless and implacable enemies, calumniating them, and misrepresenting their actions at every turn, and using all their influence and the great means at their command to overthrow their system of government and abolish their rule for their own flagitious purposes.

"I use the word 'flagitious' because the very presence of missionaries in China being a cause of the most complete perplexity to the minds of the educated classes, they can see no possible explanation of it, except in some sinister political purpose, the avowed objects striking them as being too puerile for a moment's serious consideration. That foreigners to whom their country is indebted for unnumbered humiliations, who inflicted opium upon them, and stole the treasures of their Summer Palace, should produce men whose sole aim, under the guidance of a divine command, is to benefit them, is an idea only to be entertained by children, or by poor, uninstructed people beguiled by bribes and unhallowed rites! Priests of no order are held in high esteem or respect in China. Why, then, should the word of 'foreign devils, claiming tho they do that sacred character, be worthy of consideration? In their own way, be it recollected, the Chinese of the upper classes are not altogether uninformed even of the progress of events in foreign countries. They are, therefore, aware that the movements of thought in modern Europe are not making in the direction of faith in religious dogmas. They do not think that the theory of the 'divine command,' which missionaries themselves put forward, has much weight with European

statesmen."

Turning to the spiritual functions of the missionary, Mr. Hayllar says it is strange that there should be so much room for friction when there is so little that is inconsistent with Christian ethics in the morality of Chinese philosophy. He continues:

"The Tanist sect would seem to insist as strongly as Christian teachers on the mutual duties of neighbors. A modus vivendi between such similar ethical doctrines would not seem difficult to establish. But when we come to the supernatural basis of the Gospel, no common meeting-ground seems possible. The liter ates especially reject Christian miracles with contemptuous indifference. What the liquefaction of the blood of St. Januarius is to the Protestant, or the cures of Lourdes to the Paris physician, such are the supernatural chronicles of Holy Writ to the literate.

His mental attitude toward all such matters is in the highest degree skeptical. Why, if there were to be stupendous events. material to his well-being in another life, should they have happened in a remote corner of Asia, outside the ken of the Middle Kingdom? The idea is as offensive to his patriotic pride as to his trained intelligence. Moreover, if there is but one true road to salvation, what has become of his ancestors, and the sages whose memory he venerates? Is it pretended that, instead of being objects of worship, they are expiating unconscious sins in endless and undreamt-of tortures? To be at the same time instructed that the best he can look forward to in the future is to share an unseen paradise with foreigners, whom it is his dearest wish on earth never to see again, is equally terrible. Nevertheless, such is the peculiar and essential tolerance of the Chinese mind in religious matters, it is probable that the teachings of Christ might be absorbed and peacefully adopted in the national polity, were it not for the arrogance with which they are put forward as the one and only true religion on earth, all others being false and pernicious. All sorts of creeds live side by side in harmony within the boundaries of the Middle Kingdom, mainly, perhaps, because they by insensible degrees assume the complexion of the Chinese mind and become impressed by its psychic conditions."

In relation to the ethics of Chinese philosophy, Mr. Hayllar thinks it very doubtful whether the cult of the Chinaman does not strike deeper root into his daily life than the Christian relig. ion does into that of any nation in Europe. He concludes by saying:

"It forms no part of my purpose to belittle the efforts of the good men and women who work in the field of missionary enterprise in the Far East. They are quite capable of defending their own case, and have powerful pens advocating their cause all over Europe. But it is well to point out that it is one which emphatically has two sides. The Chinese only ask to be let alone. The burden of proof is with those who contend that their request should not be granted. With the Chinese, the pressing necessity of the hour seems to be the return of the missionaries to the ports. Not only, as I think I have shown, are they within their rights in the matter, but I believe its refusal will entail future disasters on the missionaries themselves. The present temper of the Chinese seems to be sullen and dangerous. The effect of ultimatums and commissions ending in executions will. not be permanent. The Chinese are slow to abandon a fixed purpose, especially when they believe that they have substantial justice on their side."

Apropos of much of the adverse current literature concerning foreign missions, The Christian Advocate says:

"Within a few months, in the secular press, either as contributions, editorials, or reports of conventions and discussions, or of interviews with travelers, many things have been said adapted to prejudice the public mind against foreign missions. Most of these things Christian travelers know to be false. . . . Let honest critics continue to point out errors and suggest new and better methods. It is only the ignorant or the dishonest that we would expose; the slanderers, the men who say they know when they know not, and deceive while claiming unusual opportunities, assuming an air of candor and declaring a profound regard for the truth, do, nevertheless, produce, whenever they speak or write upon such subjects, the effect of the grossest falsehoods."

THE New York Observer says: "Altho the Pope formally objects to mixed congresses of Catholics and Protestants, it is only when the congresses are not under Catholic control. He deems it advisable that the Catholics should hold their conventions separately, but that 'lest the utility of these conventions should result simply to their own benefit, they might be called with the understanding that admittance should be open to all, including those who are outside of the church." • His Holiness' is pleased to promote by recommendations the practise of the Paulist Fathers, who prudently think fit to speak, publicly to our dissenting brethren, both in order to explain Catholic doctrines and to answer any objections presented against such doctrines.

The Catholic Review advises the authorities of the Vatican to have photographic copies made of all the important archives of the church, especially of the documents that involve Protestantism, Free-Masonry, and United Italy. "For," says The Review, "should the Pope be forced to leave Rome the enemies of Christ in civil power in that country would seize and destroy all evidence favorable to Christianity."

MUSIC AS A RELIGIOUS REFORMER.

THE

HE value and usefulness of music, vocal and instrumental, as an agency for the expression and development of a spiritual feeling has been recognized from the days of Jubal down to the present time. The psalmody of all the churches, ancient and modern, and all the hundred and one instrumentalities for producing melodious sounds as a part of divine worship, have their basis in this idea. But there are some who believe that, after all, the power of music as an agency for the promotion of the Gospel and the spiritual life has only yet been imperfectly realized. It is their idea that we do not need more choir music, nor so-called artistic singing in connection with divine worship, so much as more spirituality in church music generally, more men and women with the musical gifts, who shall be trained to the special service of “leading men to Christ" through the agency of song. It is one of these who writes as follows to The Christian World:

"Why not think of the waste of using our organs and choirs so little? Why not get them to provide sacred music devotional, inspiring, and elevating, and so apply a new power to win and bless the people? This will cost money and above all effort, disciplined consecrated effort, but it will attract the people, and it will not break the spell that is more or less felt by all who have a reverence when they are in buildings consecrated to the worship of God. Music is one of the 'passionless reformers' for which a noble East London writer pleads in these words: 'Not second among reformers may be placed high-class music, both instrumental and vocal, given in school-rooms, mission-rooms, and, if possible, in churches where the traditions speak of worship, where the atmosphere is prayerful, and where the arrangements of the seats suggests kneeling; just the music without a form of service, nor necessarily an address; only a hymn sung in unison and a blessing from the altar at the close. To hear oratorios-'St.

Paul's, the 'Messiah, 'Elijah,' Spohr's 'Last Judgment—I have seen crowds of the lower class, shoeless and bonnetless, and all having the 'savor of the great unwashed,' sit in church for two hours at a time reverently; the long lines of seated folk being now and then broken by a kneeling figure, driven to his knees by the glorious burst of sound which has awakened strange emotions; while the almost breathless silence in the solos has been occasionally interrupted by a heart-drawn sigh. One man came after such a service for help-not money help-but because he was a drunkard, saying, 'If I could hear music like that every night, I should not need the drink.' It was but a feeble echo of St. Paul's words, 'Who can deliver me from the body of this death? A cry-a prayer-which given to music might be borne by the sweet messenger through heaven's gate to the very throne beyond. Have we ever begun to realize this power of noble music to 'uplift' the people? Here, we feel persuaded, there is a real mission for the churches, if only earnest men and women could be persuaded to give themselves to this work."

SOME THOUGHTS OF A DOUBTER.

UNDER

NDER the title of "The Persistence of Dogmatic Theology" (Westminster Review, November), Mr. G. G. Greenwood arraigns Orthodoxy and cuts into established doctrines and beliefs.with a blade tempered chiefly with ridicule. Among other things he finds it impossible to believe in the doctrine of the Trinity. He sees "not the slightest reason to believe in it,” and even the most proselyting of the orthodox will not, he imagines, ask him to believe without finding some reason for such belief. The doctrine of the Trinity appears to him to be "the most preposterous of all the dogmas which have been fabricated by the perverse ingenuity of theologians." To quote briefly as a sample of the argument, he says:

"If, indeed, it were proved to me that this doctrine rested upon a revelation from God I would, of course, accept it as truth, tho even so I should be subject to the limitation so well expressed by Archbishop Secker: 'Let any proposition be delivered to us, as coming from God or from man, we can believe it no further than

we understand it; and therefore, if we do not understand it at all, we can not believe it at all.' In this case, however, I am very sure that the dogma is but the invention of man, and to me the marvel is how men of intelligence, after fully and dispassionately considering the matter, can still believe in it. Yet what are the facts? We find, indeed, that free thought and free inquiry have made the most satisfactory and encouraging advances during the last fifty years, and we may confidently hope that these advances will be even more rapid during the coming century. Nevertheless we find that dogmatic theology still holds its own, if not argumentatively, at any rate numerically. Take the ordinary man of which the Socialists call bourgeois society, and inquire as to his religious belief. You will find that in the vast majority of instances he professes the 'orthodox' faith. He is a regular attendant at church or chapel. He believes not only in the Nicene, but probably also in the (so-called) Athanasian Creed, tho he expresses some mild doubts as to the 'damnatory clauses' of the latter formulary. He believes (so he will tell you) that the Old Testament, as well as the New, is the revealed Word of God. He believes in the story of the Creation, the Fall, and the Deluge as told in the book of Genesis, tho possibly he may admit of some allegorical interpretation. He believes that the Creator of the Universe took evening walks in the Garden of Eden, that He showed Himself to and talked with Adam, Moses, and others; he believes (to take a few examples) that Elijah went up in a chariot to heaven; that Jonah lived three days and three nights in the belly of a whale under the sea; that dead persons have been frequently brought to life again; that devils have been cast out of men and sent into swine; that multitudes have been fed on a few loaves and fishes. He believes these and a hundred other strange and miraculous things, and he is extremely angry with you if you venture to express the opinion that there is no evidence and, indeed, no foundation in reason to support such beliefs or any of them.

"Now the devout orthodox may perhaps say that the very fact of the continued prevalence of these beliefs is of itself a proof of their divine origin. We can afford, however, to pass by such an assertion with a smile; for the truth is that so many causes conspire to maintain the existence of dogmatic theology that it would be indeed extraordinary if that existence were not almost indefi. nitely prolonged. It is all very well to shout Magna est veritas et prævalebit, but a very cursory study of human history is sufficient to show that falsehood, prejudice, passion, ignorance, superstition, and credulity have constantly been victorious over truth, and I much doubt whether the true maxim for this world should not rather be expressed, 'Great is error, and it shall prevail!""

SPEAKING of the Denver "healer," The Outlook says: "When we take into account the undoubted possibility of the mind and the will-power affecting the bodily condition; the number of people with a tendency, to hypochondria in a mild form; the great class of diseases which naturally ebb and flow in intensity; the astonishing credulity of the untrained, unscientific human mind; and, finally, the invariable habit of marvelous stories to gain in the retelling-perhaps we have given all the explanation possible of Schlatter's power. There is much evidence that the man is absolutely sincere tho self-deluded."

Dr. B.

THE date of the Exodus has been generally set down at 1320 B.C. Neteler, the Egyptologist, now declares that the date must be put back 130 years. He is largely influenced by some facts disclosed in the TeleiAmarna tablets, and he maintains that the reign of Menephtah, the supposed Pharaoh of the Exodus, ended about 1449 B.C. The real Biblical date places the Exodus 135 years before 1449, that is, 1584 B.C.

THE following figures given by the Rev. John McEwan, of Scotland, show the recent great increase in Imperial grants to Roman Catholics and Episcopal schools in that country. In 1872 the Roman Catholic schools numbered 22, with grants of over $20,000. Now they number 177 with grants of $347,940. The Episcopalians had 46 schools in 1872 with grants of about $20,000. Now they have 74 with grants of $86,000.

THE number of Baptists in Wales has increased during the past ten years 63,972. The total membership in the principality is now 100,534, with over 200,000 adherents and attendents at public service. These figures are based upon the report of the Secretary of the Baptist Union.

A CURIOUS harvest-festival was held at the fishermen's chapel, Folkstone, England, recently. In addition to the usual decorations there was a supply of fresh fish. The preacher pointed out that the "harvest of the sea as deserving of notice as that of the land.

was

THE Cardinal Archbishop of Paris has sent to the President of France a protest against the exceptional taxes imposed on their religious orders in that country.

FROM FOREIGN LANDS.

WAR BETWEEN THE UNITED STATES AND

TH

SPAIN.

HE warlike tone of that section of our press which advises the annexation of Cuba to the United States has not passed unnoticed in Spain, where neither the Government nor the people fail to realize that there is danger of losing Cuba. Sr. Canovas, the Premier, expressed himself to the effect that "it may become necessary to form a 'national' or coalition ministry, composed of all political parties in Spain, to insure the full concurrence of the nation in the defense of Cuba." He also thinks that Spain should approach Mexico with regard to an alliance, as "Mexico would be in a bad position if the United States possessed themselves of the Havana. He acknowledges that Spain may be forced to go to war with us, if we grant the Cuban insurgents belligerent rights. Hence a good deal of interest is shown in Spain in our army and navy, especially the latter. The Spanish illustrated papers give descriptions and pictures of our ships. What Spain is doing to strengthen her own navy is evidently in excess of her requirements in subjugating the Cubans. The Kölnische Zeitung, Cologne, says:

"When all preparations are complete the troops stationed throughout the island will receive a general order to march, and, each column assisting the other, they will drive the insurgents before them until they have cornered them in a place where they must accept a battle. The precise plans are, of course, kept secret, but they are so far complete that only the cessation of the rains is awaited to put them into execution. Military operations will probably be begun in the province of Santa Clara."

"Spain fully recognizes the gravity of the situation, and prepares for action. The naval authorities intend to convert the sixteen large steamers of the Campania Trans-atlantica into fast cruisers. In case of war, these vessels will, of course, receive letters of marque, and they will be manned with a staff from the naval depots. Their armament is to consist of 14-centimeter guns. The unprotected ports of Cuba are now being prepared by the laying of torpedoes. Officers have been sent abroad ostensibly to study the advance in modern improvements in foreign ship-yards, but in reality to inspect any man-of-war that is for sale. In Germany the Spaniards seem intent upon the purchase of the large cruiser which was recently finished. The Victoria and the renowned Numancia will be modernized, and it is only a question of time when the heavy squadron which is now gathering at Cadiz will sail for Cuba."

It is doubtful if the insurgents will await a general attack on the part of the Spaniards. The news that Maximo Gomez will return to New York during the winter, as his health is failing, and that his force will be disbanded, seems to indicate that the insurgents will lie low while the weather is favorable to Europeah troops, and resume operations when the fever once more forces the Spaniards to be idle. Regarding the possible interference on the part of the United States, Martinez Campos has most decided views. He says:

The Epoca, Madrid, the official organ, declares that "the Spanish Government would not be surprised to find that the United States recognize the insurgents as belligerents. But Spain is prepared for such an event." Emilio Castelar, however, does not believe that the United States will make an attempt to possess herself of Cuba. He has contributed a long article to the Liberal, Madrid, which we summarize as follows:

"It is quite possible that party politics in the United States will lead to the recognition of the rebels as belligerents. But that does not worry me. Spain will then know how to act. Our ships will stop all suspicious vessels and search them. If the United States sends troops to Cuba it will be all the better. We will then have regular battles instead of these little brushes. And even if we should be unlucky enough to lose Cuba, we will at least lose with honor."

It is this fruitless attempt to beat the small detachments of insurgents which suggested the accompanying cartoon to the Berlin Kladderadatsch. Our incorrigible contemporary depicts Martinez Campos in the useless effort to shove a roll of tobacco up hill, while a Spanish sentry is ceaselessly tramping around within the Cuban cage. Sr. Adolfo Llanos, editor of the Illustracion Española y Americana, describes the frightful effects of Cuban climate upon troops which are unused to it. As Sr. Llanos speaks of Spanish soldiers, proverbially hardy and very abstemious, as well as used to trying marches, it is natural to suppose that men of Germanic origin would suffer still more. He says:

"In spite of the vaporings of the American press, in spite of the brave talk at political meetings and in the clubs, it is not easy to imagine that the Americans, who are really very sensible, can desire the independence of Cuba. The Americans are not blind; they see what a miserable failure the republics of Central and South America are. They also know that the rebels have neither a Government nor a proper organization. The Americans value civilization too highly to give up Cuba to anarchy. And did not one of their best men, Seward, acknowledge that American civilization benefits by the fact that Spain still holds the Antilles? As for a war for the possession of Cuba, the United States will never enter upon such a venture. They could not do it if they wanted to. Neither the United States army, militia and all, nor the navy can be said to count for anything if compared with the armaments of warlike nations. And the Americans are certainly not a warlike race. They may wish to extend their territory, but they prefer to purchase the extension for hard cash. The United States will bear comparison with Carthage much better than with Rome. Congress knows this well enough. The enormous republic will quietly stay on its continent, rather than trust itself to the treachery of the ocean, else it would have purchased St. Thomas when the chance offered, or would have annexed the Hawaiian Islands."

General Martinez Campos thinks that he can not be worse off if the United States recognizes the insurrection. His plans are described in the Imparcial, Madrid, as follows:

"The climate soon reduces a battalion of 500 men to a troop of 50 to 100. Gradually the hospitals give up some of their inmates to reenter the ranks, but many of the men are destined to be

Ruba.