Review and Herald, Vol. 85, No. 39. (9/24/1908)

Review and Herald

Sep 24, 1908

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Sep 24, 1908

Life's Promise

By Phœbe Carey

O, if this living soul, that many a time Above the low things of the earth doth climb, Up to the mountain top of faith sublime,— If she could only stay In that high place alway, And hear, in reverence bowed, God's voice behind the cloud;—

Or if, descending to the earth again, Its lesson in the heart might still remain; If we could keep the vision clear and plain, Nor let one jot escape, So that we still might shape Our lives to deeds sublime By that exalted time;—

Ah! what a world were ours to journey through! What deeds of love and mercy we should do, Making our lives so beautiful and true, That in our face would shine The light of love divine, Showing that we had stood Upon the mount of God.

— Phœbe Carey.

Some Points of Merit in the New Edition of Christ in Song

Those who have seen the new edition of this book are delighted with its contents. A few of the many attractive features which it contains are:—

1. Over 300 new songs not in the old edition—950 numbers altogether.

2. A complete Topical Index, giving over 100 subjects. Very convenient for easy selection of a song on any desired topic.

3. Eleven pages of Responsive Scripture Readings for use at opening of any service. The Ten Commandments and readings on over thirty other topics are given.

4. It is the largest and best selection of sacred songs published at a popular price. It contains 20 songs by W. J. Kirkpatrick, 12 by John R. Sweney, 13 by Ira D. Sankey and his son, I. Allan Sankey, 11 by Geo. C. Stebbins, 7 by James McGranahan, 8 by P. P. Bliss, 30 by Fannie Crosby, 30 by W. B. Bradbury, 40 by Lowell Mason, and many others by eminent song-writers. The book contains the cream of sacred-song productions.

This will be the favorite song-book for years to come, and every Seventh-day Adventist ought to have a copy. The old edition can be used with the new, as the old number of each song is given beside the new number.

The prices established are very low for so large a book:—

Full art canvas, .60 Half morocco, marbled edges, 1.00

We can still furnish the flexible cloth at 45 cents; but because the book is so thick, we do not recommend this binding.

Selections From Christ in Song

Contains 128 pages—222 choice songs, selected from the complete edition of the book. It is intended for tent- and hall-meetings, and is a splendid collection at a very low price. In addition to a large number of favorite songs on various subjects, this book of selections contains about twenty of the new songs added to the revised edition. Attention is also called to the fact that the old tent-meeting edition had only 96 pages, whereas this new book has 128 pages. It is recommended by the General Conference Committee, and takes the place of the new book they planned to publish.

Bound in green flexible canvas.

Price ............... 15 cents

Address your tract society, any of our publishing houses, or —

Review and Herald Publishing Association New York City WASHINGTON, D. C. Battle Creek, Mich.

PACIFIC PRESS PUBLISHING COMPANY SOUTHERN PUBLISHING ASSOCIATION Mountain View, Cal. Portland, Ore. Nashville, Tenn. Fort Worth, Texas Kansas City, Mo. Regina, Sask. Hickory, N. C.

The Law in the Heart

IN order that we may have a clear comprehension of the provisions of the gospel, it is necessary to remember some simple facts. Man was created in the image of God, endowed with a mind which allied him to his Creator. He was distinguished from all other members of the animal creation by the ability to recognize God, and the capacity for that fellowship with God which made it possible for him to reveal the character of God. To him was also granted that freedom of will which enabled him to exercise the high privilege of choice, and which rendered his service a constant tribute of praise and worship.

All this was changed when man chose to disobey God. Then the image of God was marred. Then the fellowship between man and God was broken. Then the power of obedience was lost; but through the provisions of the gospel the image is to be restored, the fellowship is to be renewed, and the power for obedience is to be furnished.

In the face of the great fact of the fall and the whole history of sin, such is the deceitfulness of the human heart that often men are led to indulge the idea that they can themselves bridge the chasm which separates them from God, and that by their own efforts they can yield that obedience to the requirements of God which is the evidence of a transformed nature. This lesson of the helplessness of humanity, the absolute need of a power from without to change the heart, and the entire dependence upon a constant supply of assisting grace in order to render acceptable obedience unto God, is one which all must learn, and it has been many times repeated.

Without a due sense of the real nature of sin, and without a proper realization of the weakness of human nature, it is easy to promise conformity to the divine will. This was the experience of the children of Israel at Sinai. During their long sojourn in Egypt and their constant association with idolaters, they had lost their perception of the spiritual character of God’s law and a realization of their own inability to obey it, and they therefore did not hesitate, even after the law had been spoken by the voice of God, to declare, “All that the Lord hath said will we do, and be obedient.” But there was no power either in themselves or in their covenant to deliver them from the self-life, and to save them from falling into the sin so prevalent in Egypt. Accordingly, only a short time after entering into this solemn covenant, they “made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.” The utter uselessness of a covenant resting wholly in the power of the flesh was thus fully demonstrated, and the great lesson of dependence upon divine aid was inculcated.

After having been depraved by sin, a work must be accomplished for man before he is capable of rendering obedience to that law which is spiritual, and which takes hold upon the very thoughts of the heart. The provision for this needed work was made in the promise of the new covenant to write the law in the heart. That there was a radical difference between this covenant and the one made at Sinai, is plainly shown by the word of the Lord, who declares that it is “not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt.” The essential difference is in this particular: In the old covenant, the law was spoken to the people, and written upon tables of stone, and to this law, merely as a code, they promised obedience. In the new covenant, God does that which places man upon vantage-ground. This is expressed in the promise, “I will put my law in their inward parts, and write it in their hearts.” This would not compel obedience apart from man’s will and choice, but would render it possible for him to do the will of God by a constant exercise of faith in harmony with his choice. Thus the new covenant “was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.” This feature of the new covenant was entirely lacking from the old covenant.

The real meaning of the new covenant promise has been stated in these words: “The promise of the new covenant is to convert the external law into an inner life, to put it so in the heart that it shall be its inmost life, so that, as naturally as the heart wills and lives and acts on earth, it shall will and live and do what God demands.” This is but the interpretation of the inspired instruction: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” Of the fulfilment of this promise in his own experience, the apostle to the Gentiles wrote: “For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death.”

The same law which was the basis of the old covenant is the basis of the new covenant. Obedience to this law brings the same results in all ages; but there is a vast difference between an obedience promised but not rendered, and an obedience made possible by the fulfilment of God’s promise and his assisting grace received through faith.

Editorial

By Editor

BUSTLING activity in the Lord’s work, and a rigorous devotion to the outward forms of worship, can not take the place of heart fellowship with God. We must be partakers of the divine nature. There must be a transformation of the innermost being. There must be a communion of life which will be revealed in words and actions. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And not be conformed to this world: but be ye transformed by the renewing of your mind, that we may prove what is that good, and acceptable, and perfect, will of God.” This is the daily experience of those who are truly growing in grace.

The Rise and Fall of Religious Liberty in America

By C. M. S.

Religious Liberty Established in Virginia

The first Presbyterian petition to the Virginia Assembly for relief from conditions unsatisfactory to them was presented in the year 1774, but it has no bearing upon the struggle for religious liberty. It seems rather to infringe upon the principles of both civil and religious liberty; for in this petition, complaint is made against the unsatisfactory plan of supporting their ministers by voluntary contributions, and they ask that an act be passed enabling them “to take and hold lands and slaves” for the purpose of helping them to support their pastors.

The complaint against having to support their pastors by voluntary contributions, is a bid for compulsory support, or for a share in the moneys raised by the established church. Where the value of true religious liberty is not sensed, there is no assurance that even the principles of civil liberty will be understood or respected. Thus the above-named petitioners could in the same breath ask for a law compelling other men to support their system of worship, and for another law that would authorize and empower that church organization to make merchandise of the bodies of men and women, that the support of their pastors might be assured. A true interpretation of the gospel of Christ, a true sense of the religious rights of man, would have precluded the possibility of that church or any church coming to any legislative body with such a petition as that mentioned above. At the same time that church condemned its own course in a pastoral letter issued by the Presbyterian Synod, closing with these words:—

There is no example in history, in which civil liberty was destroyed, and the rights of conscience preserved entire.”—Records of the Presbyterian Church, page 408.

In the year 1774 the Presbytery of Hanover presented to the General Assembly, or House of Burgesses, a petition protesting against certain objectionable features in the Toleration bill then before that body. There is a vast difference between the position taken by the Presbytery of Hanover, as set forth in this petition, and the position taken by the same body in 1776, as set forth in their memorial to the General Assembly. In 1774 they were still bound by their agreement with Governor Gooch, and so could not say anything against the doctrines or the course of the clergy of the established church. Their compromise with the established church prevented their taking a strong, consistent stand in favor of soul freedom. Therefore we find them saying, in their petition of 1774:—

“We are also willing that all our clergymen should be required to take the oaths of allegiance, etc., usually taken by civil officers, and to declare their belief of the Holy Scriptures. Likewise, as is required in the said bill, we shall willingly have all our churches and stated places for public worship registered.”

It is thus shown that they were still willing the state should exercise a certain supervision over their religious practises. Taking the oaths “usually taken by civil officers” made their ministers in a sense civil officers,—a mingling of the secular and the sacred nowhere countenanced in the gospel, but rather subversive of the principles of Christ’s kingdom. They had not yet learned to distinguish between what belonged to God and what belonged to Cæsar, and their comprehension of their own religious rights was therefore hazy and uncertain.

But notwithstanding this lack of perception in the matter of religious liberty, this same petition does contain certain declarations and certain demands which show that the light of soul freedom was beginning to shine forth among the Presbyterians of Virginia. They were willing that their places of meeting be registered, yet they made bold to declare: “We can not, consistent with the duties of our office, wholly confine our ministrations to any place or number of places,” because they must “follow the example of our blessed Saviour, ‘who went about doing good,’ and the example of his apostles, who not only ‘taught in the temple, but in every house where they came.’” They were willing their ministers take the “oaths of allegiance,” yet they protested against a condition of things which would make it necessary for them, in obeying the laws of Christ, to disobey the laws of their country. They were willing to obey the law which made it obligatory upon them to keep their church doors open during services; but they protested against the suspicion of disloyalty which it implied. They declared it their right to hold meetings at night when it seemed advantageous so to do; and declared their intention of continuing to baptize servants with or without the consent of their masters upon satisfactory evidence of such servants’ true penitence and faith in Christ. They also demanded from the civil authorities the same protection for their ministers that was afforded the clergymen of the established church, the same right to freedom of speech and of writing, and also the right “to have and enjoy the full and free exercise of our religion, without molestation or danger of incurring any penalty whatsoever.”

When the colonies had declared their independence of the mother country, the Presbyterians were no longer bound by the agreement made respecting their attitude toward the Church of England. Out from under the jurisdiction of that state, they were out from under the jurisdiction of the church which was its representative and agent. It was then that the Presbyterians began to assert the real and vital principles of religious liberty, as voiced in the memorial of the Presbytery of Hanover in 1776, which will be quoted later.

In the meantime the Baptists had been industriously laboring for the spread of religious liberty principles, and had even come to hope that the “establishment,” as the state church had come to be termed, might be actually overthrown, and unrestricted liberty of conscience be enjoyed by all. To this end they circulated petitions vigorously among the people, and to aid in accomplishing this purpose, the Baptists of Virginia held a general council in May, 1775, at Manokin Town. Out of this meeting grew the petition to the Virginia Convention, praying that “the church establishment should be abolished, and religion be left to stand upon its own merits.” A committee of three was appointed to attend the convention and present the address of the Baptists. This address, which was adopted, and filed among the state papers of Virginia, contemplated two objects—the freedom of the colony from British rule, and the freedom of religion from all government trammels and direction.” In this address the Baptists asked that, in view of the impending struggle with England, their ministers be granted “the liberty of preaching to the troops at convenient times, without molestation or abuse.” This portion of the address elicited the following resolution, which was passed by the Convention:—

Resolved, That it be an instruction to the commanding officers of the regiment or troops to be raised, that they permit dissenting clergymen to celebrate divine worship, and to preach to the soldiers, or exhort from time to time, as the various operations of the military service may permit, for the ease of such scrupulous consciences as may not choose to attend divine service as celebrated by the chaplain.

“This,” says Dr. Hawks, “it is believed, was the first step made toward placing the clergy of all denominations upon an equal footing in Virginia,” and it is certain that it would not have been accomplished as easily as it was but for the impending struggle with the mother country, in which the leaders felt the need of the help of the dissenters.

Then came the Revolution; but before the Declaration of Independence was signed at Philadelphia, the Virginia Convention adopted a “Declaration of Rights,” the sixteenth article of which, as reported by the committee, reads as follows:—

That religion, or the duty we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, and not by force nor violence, and, therefore, that all men should enjoy the fullest toleration in the exercise of religion, according to the dictates of conscience, unpunished and unrestrained by the magistrates, unless, under the color of religion, any man disturb the peace, the happiness, or the safety of society; and that it is the mutual duty of all to practise Christian forbearance, love, and charity towards

each other.

There was one friend of religious liberty in this convention who saw in that article of the Bill of Rights a phraseology that was inconsistent with true religious liberty. It was James Madison, a young man but recently graduated from college. When the bill came before the convention, he proposed an amendment to that article which would make it read as follows:—

That religion, or the duty which we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence; and, therefore, all men are equally entitled to the free exercise of religion according to the dictates of conscience; and that it is the mutual duty of all to practise Christian forbearance, love, and charity towards each other.

Between the two there is a world of difference. The first would permit of an established church relegating to itself perquisites and privileges which are denied to other organizations, and merely tolerating other forms of faith and practise. The other puts all men upon an equality, religiously as well as civilly, and frees the souls of men from the chains of spiritual slavery. Historians have asked the question, “Where did the stripling [Madison] learn the distinction between religious freedom and religious toleration? It had not then begun to be recognized in treatises on religion and morals.” Dr. John C. Long says he learned it “from his Baptist neighbors, whose wrongs he had witnessed, and who persistently taught that the civil magistrate had nothing to do with matters of religion.” It is quite possible that the Baptist committee of three sent up to this convention for the very purpose of lobbying in favor of the true principles of religious liberty should be given a large share of the credit for the wording of article sixteen as finally passed. It was the Bill of Rights and this particular section of that bill in which the Baptists were specially interested, and we may be sure that if they did anything at all during the convention, it would have been in behalf of an amendment to that section. That they felt they had accomplished something is seen from the following reference to their work by Dr. Howell in his account of the General Association of the Baptists for 1776. He says:—

Its commissioners to the State convention, Mr. Walker, Mr. Williams, and Mr. Roberts, reported, giving a full account of their mission, and the extraordinary success with which God had crowned their endeavors. They received the grateful thanks and earnest congratulations of all their brethren.

The Baptists had the best of reasons for opposing that clause of article sixteen which alludes to the disturbance of “the peace, the happiness, or the safety of society.” Many of them had been arrested as disturbers of the peace because they had been preaching the gospel. They had always pleaded for liberty and equality, and mere toleration was opposed to both. Though they produced no historic document like the memorial of the Presbytery of Hanover, they pursued a consistent course throughout the struggle for soul freedom in Virginia, and unquestionably caused to be woven into that “Bill of Rights” principles which were finally incorporated into the Constitution of the United States and made it a lamp to lighten other nations along the road to religious liberty. “Chambers’ Library of Universal Knowledge,” Vol. IX, page 334, speaks thus of the great work accomplished in the passage of Article XVI of the Bill of Rights. “It marks an era in legislative history, and is believed to be the first provision ever embodied in any constitution or law for the security of absolute equality before the law to all religious opinions.” We would not take from Madison the honor due him in championing such a cause; but it is befitting that those who taught, and struggled, and suffered for weary years should have the credit due them for the work accomplished and the victories won.

C. M. S.

The Federation of Catholic Societies

By Milton Charles Wilcox

The writer was present at several of the meetings of the Federation of Catholic Societies in Boston, August 9-11, and he feels that some of his impressions should be given to our people through the REVIEW.

1. It was a tremendous meeting. Representatives from most of the Catholic societies were present, but not from all. But those who were present were bright men and women, of the very cream of intellect and brilliancy among the younger Catholics. They are earnest, energetic, and enthusiastic; and they number among them able ecclesiastics.

2. The movement is not left to lay members; it is guided by the clergy, whose strong influence molds its principles and shapes its policies. It is not left to be molded by the age or the sport of circumstances; it is an organization to be used by the Roman hierarchy for the furtherance of the aims of the church; for the active propaganda of the faith, whenever the organization can be used, and for the conservation of Catholic rights, and the promotion of Catholic interests in politics and state. They so declare it. They are enthusiastic in their declarations.

3. Just now their chief effort is to unite all Catholic societies. This they have not yet done. For instance, one of the strongest Catholic organizations in the country—not the most numerous, but the strongest—is the Knights of Columbus. We talked with one of its members, a newspaper man. He was in Boston when the great meeting was in session, but did not attend. He said the great fear among the Knights of Columbus was that their organization would lose its individuality. Its personality, so to speak, would be absorbed; and they were not yet prepared to lose their power and influence as they would if it were merged into the larger organization.

The first object, then, of the Federation will be to secure the co-operation of all Catholic organizations. That accomplished, we see the beginning of the end. The whole great mass will be swung by the hierarchy.

5. They see, or many of them do, the corruption, the disintegration, the threatening ruin of society and the state. This was set forth in a truly masterful sermon by Archbishop O’Connell, of Boston, and echoed by others. He pointed out that the element now threatening the wrecking of society and the ruin of the country was departure from God’s law, resulting in the New Theology, anarchy, and socialism. Of course at the door of Protestantism the archbishop laid it all. He did not say, for doubtless he did not see, that back of all this was the greatest sinner of them all,—the Roman Catholic Church,—which for hundreds of years has set aside God’s law for tradition, and has thereby said to the world that its sacredness is a matter of human expediency and convenience. It is a late day for a Roman Catholic prelate to charge Protestantism with the infidelity of the world in the lurid light of the French Revolution, and all the lawlessness and trouble which permeates the Latin countries, among races and peoples over which Roman Catholicism has had full control for centuries, full supervision of education, full management of all spiritual teaching. Yet it is true that God called Protestantism to bring back the world to the pure Word and gospel of Christ, and to her charge, as well as to the mother in apostasy, must be laid much of the later-day lawlessness and anarchy.

Equally mistaken was the eloquent and earnest archbishop regarding the means of cure. He holds the Catholic Church to be the only remedy, the only hope, in these days of trouble, and this federation

of all Catholic forces is the prime agent by which the “reformation” is to be effected. With the hierarchy in control, with the societies answerable to their direction, the great mass of Catholics, their millions and millions, will act as a unit in all crises where Catholic interests are affected.

6. One of the sad things is that poor, blinded Protestants do not see that the outcome of all this will be the re-establishment of papal rule, the awful shadow once more of the Dark Ages, the funeral pall of civil and religious liberty. Statesmen do not see it because they do not know God’s Word. Politicians, whether they know it or not, are working for present power, prominence, and emolument. They will trim their sails to catch any breeze which will waft them to power.

All this was shown in the welcome given to the Federation in what was once Protestant Boston. A judge of the municipal court acted as chairman; the Protestant mayor welcomed them in flattering words to the city; and the Protestant lieutenant-governor (acting governor at the time) extended in equally flattering words the hospitality of the great commonwealth of Massachusetts. With so-called Protestantism blind to what all this means, what force can withstand this on-marching enthusiastic Babylonian army, which boasts of its conflicts and victories?

7. There is but one power in all the earth that can meet it, and that is the great threefold message of God’s everlasting gospel. Mighty are the forces arraying and combining against those who bear it. It calls for humility of heart in every believer. Like Hezekiah and Judah of old, there should be an earnest pleading with God for power from on high. There should be a new consecration to his work, new earnestness, new zeal, more prayer. All old plans and methods should be laid on God’s altar, and our people should stand with hearts so attuned with the Infinite that we could hear his words, see his clearer light shining through the fog, know his plans. All elaborate, expensive, or human schemes should be put away; and the great, simple way which should enlist all hearts and employ every agency given of God, should be used as never before. All differences, all enmities, all bitterness and strifes, should be forever banished, and every energy should be bent to the promulgation of the great positive message of our King. And that message should be given with all charity for those in error, and pity for our enemies, but given strong and clear as truth, and as kind as God is kind.

These are some of the impressions that the writer obtained. May the times stir our souls, and may the message of God fill the hearts of old and young.

M. C. WILCOX.

London, England.

“Worse and Worse”

The evidences of moral rottenness, especially in the large cities, are so many in number, and some of them of such a character as to render them unfit to be printed, that it is impossible, as well as undesirable, to deal with this matter in full detail. Now and then a partial revelation is made, which suggests something of what is hidden underneath. Two members of the Women’s Christian Temperance Union at Pittsburg, Pa., recently visited at night some of the luxuriously furnished cafés which claim a patronage from “the best people in Pittsburg.” In court proceedings, based upon the testimony of these women, such a state of things was brought to light as has been suspected but not always proved. One of our exchanges, a Pittsburg paper, makes the following statement:—

The revelations made in the testimony given at the hearings were of such a character as to be fitly but feebly described as orgies. They would at one time have shocked the moral sense of the community, and stirred its indignation to the point of demonstration. The witnesses who told of the indecencies and debauchery were not the W. C. T. U. visitors, or other temperance “fanatics.” They were the shameless girls themselves, the waiters in the places, and policemen. It was testified that these girls, under twenty-one years of age, were sold intoxicating liquors even when plainly drunk; it was shown that they were made so drunk that they had to be helped out, and in some cases carried out of these high-toned, respectable cafés! In addition to this debauchery there were indecencies of behavior which are supposed to be characteristic alone of the haunts of her whose steps take hold on hell.

There is too much reason to believe that this is but a sample of what might be found in nearly every large city in this country. Only the fires of the last day will cleanse these sinks of iniquity.

Note and Comment

Following Ingersoll

THE extent to which some professed ministers of the gospel of Christ have drifted away from the teachings of Jesus, may be inferred from the following statement by a Presbyterian clergyman:—

The day will soon come when the world will prove that, sacred as is the place that Jesus holds in the world's esteem, they are no more bound by what he taught, did, and thought, than they were by the precepts of Robert Ingersoll, and the modern church more nearly follows this exemplary and kindly and honest American than it does the Oriental.

This is a serious indictment to make against the modern church, but no more serious than that which is found in the prophecy applying to this time.

Heaven or the Grave?

The belief that death is the gateway to heaven involves certain contradictions which really discredit the teaching. Thus a paragraph in an exchange speaks of “the sad news of the Home going of Mr. ——,” etc. [Italics ours]. The Bible designates death as an enemy, and when facing death, Hezekiah said, “I shall go to the gates of the grave: I am deprived of the residue of my years.” Hezekiah knew nothing about this doctrine of “Home-going.” And what need is there of any judgment day, if the reward is given to every one when he departs this life? The heathen dogma of natural immortality is responsible for many conclusions which contradict the Scriptures.

The Essential in Christianity

There is rapidly gaining ground such an interpretation of Christianity as makes it apply primarily and chiefly to the things of this life. According to this view it is the first and principal business of the Christian to make men good citizens of this world, and to ameliorate the unfavorable conditions which surround the lives of the many. This rather utilitarian and materialistic view of Christian experience has been expressed in these words:—

What is necessary is to believe that what Jesus Christ has come to do in the world is worth doing; to believe that the spirit in which he has undertaken that work is worth having; and receiving that spirit from him, to give ourselves to the work to which he calls us. It is so to carry on our business that our industrial work will be glad tidings to the poor; so to carry on our social life that our hopefulness will be comfort to the broken-hearted; so to carry on our charitable work as to furnish help to those less fortunate than ourselves,—the blind, the deaf, the sick, the ignorant; so to carry on our political work as to make for liberty and justice.

It is by such teaching as this that the evidences of Christianity as revealed in the relations between man and man are substituted for that inward experience which results from the contact of life with Life, and by which a new being is created in the image of God. The tree can not be made good by attaching good fruit to it by mechanical means. The heart can not be made right by an attempt to live a model life according to the best standards. What is really necessary is to receive Christ as the very life of our life, and then by submission to his will and co-operation with it, to reveal the fruits of righteousness. There is much more to Christianity than the admission that Jesus Christ was a moral hero, and the mere human determination to imitate his example.

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