the hard places are brought to him for help, and only keeps order in the schoolroom when he is at his desk overseeing the school. But, looking back in after life, he knows, if the teacher was a true one, that the teacher's inspiration was always in the school, his spirit always quickening endeavor and his influence always maintaining order; that, in some sense, this teacher was omnipresent in the school. In this modern conception God is in and with men not less when he is not seen than when he is seen in unmistakable manifestation. A child seeing the rising sun strike the lilies on a pond, and their opening under the influence of the sunlight, so that the surface which before was green becomes almost instantly radiantly white, might well imagine that most flowers open of themselves, but that pond-lilies are opened by the sun. But we all know that this is not the case; that all flowers are opened by the sun; that there is not a color in one of them which is anything else than a reflection of a fragment of the sun's rays; that if the sun ceased to shine the flowers would cease to live. In this modern conception God is the Sun of righteousness; all life depends on him; and there is not a human virtue, not a human power, which is any thing else than a fragmentary reflection of divine life borrowed from him.

I speak of this as the modern conception; yet in this, as in so many other cases, the modern conception is a return to the ancient. Of course the reader will recognize the phrase "Sun of righteousness as taken from the prophet Malachi. Of course he will recognize the phrase "In him we live and move and have our being" as taken from Paul. He will, perhaps, also remember under what circumstances and to what audience Paul addressed this latter phrase. He was speaking to pagan idolaters on Mars Hill. It was to them he said, "God is not far from any of us;" to them he said, "In him we live and move and have our being;" one of their own poets he cited as authority for the declaration, "We are also his offspring "-not merely his children: we might be children by adoption; but offspring-all our life springing forth from him.

The question of my correspondent involves the profoundest of all questions:

What is the secret of life? The answer of religious faith in all ages has been-God. The tendency of modern science and modern philosophy is to the same answer. The universality of the divine presence and power is the affirmation of the One Hundred and Thirty-ninth Psalm; the Divine Immanence is the conclusion reached from an inspection of all phenomena, physical and mental, by John Fiske in his "Idea of God." What the poets long ago perceived as in a vision the scientists are coming to perceive as the result of their painstaking and unprejudiced investigations.

I do not, then, believe that the universe was wound up and set a-going, and that God interposes occasionally to regulate it, as an engineer his engine; I do not believe that man is an independent entity, competent for the ordinary occasions of life, but that now and again God appears upon the scene to help him over hard places. I believe that God is the secret of all physical life and of all spiritual life; that all physical energies are different manifestations of one Infinite and Eternal Energy, and that all human faculties and powers are the offspring of one Infinite and Eternal Power; that God is in all his works and God is in all his children.

For

In this fact lies the horror of sin. sin is man's use of divine powers for undivine ends. As when fire, intended for our warmth, is directed by the incendiary for our destruction, or an herb intended for the healing of the sick is used by the murderer for assassination; so is it when oratory, a power truly coming from God for man's elevation, is used by the demagogue for man's degradation; or imagination, which is one phase of God's life in the soul, is employed, not to elevate and purify, but to deteriorate and corrupt. Then is man using God for ungodly ends, and God allows him to do so because the development of moral life in the race, through individual liberty, is more important, by far, than any immediate results of good or evil arising from the righteous or unrighteous use of that liberty.

If I am asked why I believe in this universal presence and potency of God, this Divine Immanence in nature and in man, I reply that the reasons are many and cumulative. Shakespeare's affirmation, "There's a divinity that shapes our

ends, rough-hew them how we will," is the expression of a substantially universal belief. I suppose that there have lived very few men or women in this world who have not at times felt this truth, even if they have not articulated it in intellectual expression. That there are forces or a force within me, impelling me, determining for me, placing me where I never would have placed myself, laying on me duties I never would have assumed myself, seems to me as clear as any fact in life. And it seems so not to me only but substantially to all thoughtful men and women. So universal a belief argues a wide observation and experience, from which, by an unconscious inductive process, humanity has reached its conclusion. That conclusion is confirmed by a study of history. Nothing is clearer in such a study than that nations are not mere aggregations of individual wills, but that there is also a guiding, controlling factor, mysterious but irresistible.

No one can

read Sir George Trevelyan's "History of the American Revolution " without being convinced that the separation of the American Colonies from Great Britain was to be; that it was ordained, determined, enforced, in spite of the reluctance alike of Great Britain and of the colonists themselves-in spite, that is, of the very men who worked out that separation. So no one, it seems to me, can doubt that our present relation with the Philippines was brought about by forces, or a force, acting in men and conjointly with them, to ends which those men neither foresaw nor desired. Call it Manifest Destiny, call it Providence, call it what we will, doubt and discuss as we may about the ends to which it should conduct us and the manner in which we should co-operate with it, and the results which we should seek to gain--that it exists appears to me as certain as that there is a law of attraction of gravitation.

Ever since history began, this Destiny has been believed in by mankind. Indeed, if there is no such superhuman factor in human life, a science of that life would be impossible. If humanity is simply an aggregation of individuals, whose conjoint action is determined by accident, or by the balance of forces in the human wills, the study of the progress of the human race would be as impossible

as the study of the progress of the skippers upon the surface of a brook on a summer's afternoon; there would and could be no progress to be studied. As there could be no physical order in nature were there not one Infinite and Eternal Energy in all physical phenomena so there could be no moral order in the human race were there not one Moral Energy in all human phenomena. The very existence of the science of history, economics, psychology, and ethics presupposes a Moral Governor in human life.

The phenomena of genius lends incidental and additional confirmation to this belief. Neither heredity nor environment can account for a Paul or a Plato, the author of Job or the author of "Hamlet." Genius must either be relegated to the inexplicable phenomena of life, or it must be accounted for on the hypothesis that it is not the manifestation of an extraordinary power coming no one knows whence or how, but the extraordinary manifestation of that Power which is the secret of all intellectual and moral life.

And on any other hypothesis, the unfolding of the life of any child is just as great a mystery as the appearance of Paul or Plato, Shakespeare or the author of Job. This belief is further confirmed by the testimony of the great creative mindspoet, artist, musician, orator, author. The greatest compositions are not wrought out with much painstaking by the human producer of them; they are brought to him and he transcribes them; or the germ of them is communicated to him and he develops it. This consciousness of receiving from an unknown source is the most common experience of humanity, and would be even commoner were we not afraid to acknowledge it. In such a connection personal testimony is perhaps of slight value. Yet perhaps these philosophical reasons for believing in the universal and inspiring presence of God in human life would be of small practical effect with me were they not interpretative and confirmatory of my own experience. If that experience stood alone, I should fear to trust it. But when it simply reiterates the testimony of so many of the best, the noblest, the ablest men of all ages and all faiths, I dare not distrust it. I could as little doubt that I have at times in my own experience the help of a Power not

myself that makes for righteousness, and makes as well for clear thinking as for right acting, as I could doubt the influ

ence that comes into my life from a vital book, a great poem, an inspiring preacher, or a personal friend. L. A.

I

N attempting to review the proceedings of the Second International Congregational Council, which closed its sessions in Boston last week, we are met at the beginning with the fact that there was no voting worth mentioning, and that there were no controversies of any kind, and, consequently, little of the socalled spice which often has such large space in the accounts of ecclesiastical gatherings. The meetings were serious, earnest, and from start to finish full of intense interest. The leaders among the churches were present in large numbers. England was represented by such men as Drs. Fairbairn, Mackennal, Forsyth, Bruce, John Brown, the Rev. Messrs. Alfred Rowland, R. Baldwin Brindley, C. Silvester Horne, and by such laymen as Messrs. Albert and Evan Spicer, A. J. Shepherd, and William Crossfield. Australia sent men like Dr. Bevan, Professor Gossman, and the Rev. Joseph Rolutson. Canada had at the head of her delegation Principal George. The United States was represented by Drs. R. S. Storrs, R. R. Meredith, F. A. Noble, Lyman Abbott, G. A. Gordon, S. E. Herrick, Presidents Tucker, Hyde, Harris, Slocum, and a host of others equally worthy of mention. No more truly representative body has ever convened. The meetings were held in Tremont Temple, which for the time was borrowed from the Baptists, and which was thronged at nearly every session. As compared with the Council held in London in 1891, the attendance in Boston was two or three times greater.

The subjects considered were arranged in a logical order, and the first day was given to Theology. That the common people as well as the ministers are more interested in theology than in most other subjects was made evident by the eager attention of the vast audience. An ac

count of that day was contained in The Outlook of last week. Enough to say that on questions of criticism and eschatology the English speakers showed themselves to be extremely liberal, but on the doctrine of the Atonement more inclined than the Americans to literalistic theories. All the papers were excellent, but those of President Harris, of Amherst, and Dr. Forsyth, of England, made the profoundest impression on the audi

ence.

Two speakers divided the time on Sociological Day. Mr. Albert Spicer, of London, is a member of Parliament, a large employer of labor, and one of the recognized leaders in Nonconformist England, both as a politician and as a Christian. The Rev. Graham Taylor, D.D., is a Professor in Chicago Theological Seminary, and the moving spirit in the Chicago Commons, a prominent social settlement. Mr. Spicer spoke as a man of wealth who stands ready, as an employer of labor, to adopt to the full the teachings of Christ. Other papers were, perhaps, more elaborate and eloquent, but none more deeply and truly prophetic than that of Mr. Spicer, in which he argued earnestly for justice and generosity on the part of employers. when dealing with employees.

The question of war and peace drew a great throng. Dr. Abbott argued that in rude ages war may be necessary as a means of executing law; that the reign of law must precede that of grace; and stated his belief that the giving of righteous and humane laws, and consequently of good order, was what our Nation has done for Cuba and is seeking to do for the Philippines. Dr. Mackennal made a plea for arbitration instead of war, and showed how futile war had always been when used as a means of settling international differences. The discussions elicited the fact that the Englishmen in

this Council largely, though not unanimously, are opposed to a war with the Boers. In this they are representative Liberals.

Educational Day began with a fine paper by Professor Massie, of Oxford, and included a paper of great comprehensiveness and hopefulness from President Tucker, of Dartmouth. Professor Massie and other English speakers spoke of the limitations of popular education in England caused by the existence of an Established Church, and the injustice to which Nonconformists are everywhere subjected. These difficulties were emphasized in a brilliant speech by the Rev. J. Hirst Hollowell, of Rochdale, England. President Tucker, in a strain of lofty optimism, spoke of the opportunities before our American colleges, and the spirit of earnest search for truth and reverence for reality which prevails in most of them. He insisted that they are essentially religious in nature and spirit, and, in company with other speakers, paid his compliments to the growing power and influence of the State universities. Dr. Noble spoke of the common schools in the making of the Nation, and spoke wisely and strongly.

The evening of the same day was devoted to a series of papers by Presidents Hyde, Slocum, and Eliot, and the Rev. Harry Hopkins, D.D. President Eliot, with singular felicity, treated of the opportunities of Congregationalism; Dr. Hopkins spoke finely of the advantages of the smaller colleges, and Presidents Slocum and Hyde exhibited what they regarded as needed changes in the training of men for the ministry. President Hyde created great interest by his brilliant and almost savage attack on the theological seminaries. He denounced the giving of aid to indigent students, and ridiculed current modes of instruction. That he was brilliant all conceded; that he was entirely fair to the seminaries many doubted. The other side was presented by President Moore, of Andover, and Principal Fairbairn, of Oxford. All agreed that students should be helped to help themselves; that only university men, or those with the equivalent of college training, should be allowed to enter the theological seminaries, and that greater care should be exercised by councils in ordaining ministers. Admirable papers were read by the Rev. W. B.

Selbie, of London, and Dr. Reuen Thomas, of Boston, on the pastoral function, and one by the Rev. Joseph Rolutson, of Australia, on spiritual life in the churches.

The women's meeting was memorable especially for a paper by Dr. Grace Kimball, the heroine of Van in the time of the Armenian massacres. Hers was one of the best pleas for a broad and intelligent missionary policy that has been heard in recent years. Other papers were read by Mrs. Armitage, of England, and Miss Margaret J. Evans, of Carleton College, the first woman to be chosen a corporate member of the American Board of Foreign Missions.

Young People's Work could not have been in better hands than those of Cornelius H. Patton, Charles E. Jefferson, and C. Silvester Horne. The subject was considered in its broader relations, and not merely in its relation to any society. Dr. Patton was graciously critical of certain mistaken methods; Dr. Jefferson urged that children of believers are already church members, and that as such they are entitled, not only to baptism, but also to the Lord's Supper-an assertion that started much thought; while the Rev. Silvester Horne, of London, in a speech of thrilling eloquence, urged the union of Young England and Young America in behalf of the loftiest ideals of righteous

Both papers emphasized federation for work as the best form of Christian union practicable now.

The sessions of the Council reached their climax in the subject of missions. Dr. Wardlaw Thompson spoke of the work, and Dr. Cain of the inspiration to the service which he found in "the living Christ." Thrilling words from missionaries came from the Revs. Otis Carey and J. H. Pettee, of Japan, Dr. D. Z. Sheffield, of China, and Dr. Bixley, of South Africa.

Surveying the meetings as a whole, certain salient features are worthy of mention. The eloquence of the English speakers was a revelation to all who listened. Such oratory as that of Dr. Forsyth, the Rev. J. D. Jones, and the Rev. C. Silvester Horne is not often surpassed on any platform. The only serious criticism to be made on the management of the Council is that there was so little time for discussion; this was due to the fact that speakers were not held to their allotted time.

There was not even the suggestion of controversy, although there were wide differences of opinion. Not the faintest echo of the old conflict over Andover and that of the American Board was heard. Controversy was silent. In some respects the meetings would have been more valuable if the morning and afternoon sessions had been in a smalier auditorium, where the feelings of the galleries would have been less in evidence; but, on the other hand, the thronged and eager multitude in the galleries showed that the profoundest subjects of speculation possess for the people perennial fascination. Probably few of the Council knew how much all were indebted to Dr. Alexander Mackennal, whose watchful eye was fixed on every point which concerned the welfare of the body, and who better than any other man knew how to harmonize all divergent opinions.

If we try to state the more conspicuous truths which found expression at these meetings, the following may be cited: Jesus Christ was the Supreme Person of all time, and his Cross the most potent force in the development of the history of the world and the salvation of men. Theology is a progressive science, demanding absolute freedom of thought, the fullest liberty of

investigation, and constantly changing forms of statement. The teachings of Christ are practicable, and ought to be followed in all the relations of man to man. War is a relic of barbarism, and as swiftly as possible should be laid forever aside. Education should be free from all ecclesiastical dictation, and conducted in constant and confident reliance upon the spirit of truth. The minister of the Gospel, who is also a teacher of religion. should have the very best training possible, and all "short cuts" to the pulpit should be closed. There is a difference between a lay worker and a religious teacher, and the same training should not be asked of both. The child of believers is a member of the same church as his parents, and entitled to the same sacraments. Christianity has relation to the municipality and the State, and no man can be true to Christ who is false to his political and social duties. The relation of the Church to sociological problems demands instant and thorough consideration. Federation of the churches is the shortest and best way to the unity of Christendom. The whole world needs Christ, not because all other religions are wholly false, but because they are inadequate.

The Council culminated in the address of Dr. Richard S. Storrs, who chose for his subject "The Permanent Motive in Missionary Work." The address was characterized by the force, the splendor of diction, the fervor of utterance and felicity of illustration which have given Dr. Storrs a unique place among American orators. Seldom has he risen to a loftier height when speaking on this theme so dear to his heart.

The universal judgment, so far as it reached the ears of your correspondent, was that, in intellectual ability, in lofty spirituality, in its honest and free spirit, in its positiveness and its tolerance, this Council was one of the most remarkable religious gatherings which ever assembled on this continent. It reverenced the past, but its face was always toward the present and the future. It remains only to add that suitable plans were adopted for the perpetuation of the Council, and that the hospitality of the Congregationalists of Boston was as near perfect as can be imagined.