Paul Whiteman, the jazz band leader,
who, with good reason, aspires to
symphonic effects

that wisdom and good sense that has characterized the royal house of which she was a scion. It was Italy's good fortune to find in that royal family the agency that was needed to make Italian unification certain. Against the follies of monarchs that have brought monarchical rule into disrepute and ruin in so many places during the past century the sanity and human adaptability of the house of avoy may be placed as a considerable ffset. Queen Margherita was first couin of her husband, and therefore seemed

have inherited those qualities of mind nat made King Humbert's father, Vicor Emmanuel, a successful monarch at critical period and have descended to me present King, son of Humbert and Margherita.

The house of Savoy has been somemes called democratic. That is a comiment which self-governing people like pay to their rulers. Queen Margherita as in that sense democratic, but she pod for the niceties of the etiquette of e Court. The mourning in Italy nich followed her death was genuine, the people of Italy thought of her ring her lifetime as one of themselves d a royal friend.

ne Live Art of Music

EORGE GERSHWIN's one-act Negro jazz opera, "135th Street," is not ely to add to his reputation. That is I so much a reflection on his clever rk as it is an indication of the extent his reputation as established by his

George Gershwin, composer, who has lifted the humbly born dance of the jazz band to the level of the symphonic concert platform

"Rhapsody in Blue" and his "Concerto in F." Originally produced as a number in a vaudeville show, it was performed rather more seriously during the holidays by Paul Whiteman and his amplified jazz orchestra. Whether intended to be or not, it is in effect a skit, satirizing the sort of tragic melodrama made familiar by "Pagliacci." It goes to the extent of introducing the story by a vocal prologue, after the fashion of Leoncavallo.

In workmanship this bit of music drama betokens the amateur's ambition. It is interesting as marking perhaps the

Ottorino Respighi, Italian pianist and composer of the new school, who uses ancient modes

Walter Damrosch, symphonic orchestra
leader, who regards benevolently the
aspirations of jazz

first step of Gershwin in his progress from the field of dance music and musical comedy to that of serious music in classical forms. Paul Whiteman, under whose auspices the Negro opera was produced, represents the field of dance music. It is indicative of the leanings of jazz that it was also under Paul Whiteman's auspices that Gershwin's "Rhapsody in Blue" was first performed. Indeed, Whiteman's enlarged orchestra approaches symphonic proportions, if not in size, at least in volume and variety of tonal affects.

It is also indicative of the broadening of the serious art of music in these days that such a welcome was given to Gershwin's efforts by Walter Damrosch, the conductor of the New York Symphony Orchestra, who is as truly a musical educator as a conductor. Gershwin's music is unmistakably American. That is not merely because it employs the rhythms and intervals distinctive of American dance music, but because it has the characteristics of the American temperament, and really interprets in musical form American characteristics. It is not without interest that within a few days of the repetition of Gershwin's "Concerto in F" Ottorino Respighi performed in New York City, for the first time anywhere, his "Piano Concerto in the Mixolydian Mode." And that was as Italian as Gershwin's was American. It is based on one of the church modes and in its first movement introduces a theme from a Gregorian chant. Thos

who have heard Respighi's popular symphonic poem "Fontane di Roma" will hardly be prepared for a work of such severity and noble character as this concerto. It is a relief to hear such music after so much that one hears which is clever or skillful or daring but essentially commonplace. At times one wonders whether this is not a period of merely musical exploration; but these two concertos, unlike as they are, indicate that there are composers who are building with a view to permanence.

A

Ecce Homo

BOVE all else in human history stands the figure of a man. However you may explain him,

you cannot escape him. Whenever in the civilized world a date is written, he is implicitly recognized. Wherever standards of human conduct are raised they invite comparison with his. Around him have swirled the conflicts of ages. Men either welcome his guidance or shrink from his judgment. The record of but few months of his life has come down to us, but that record has been the subject of more study than any other human life. Even when men have undertaken to explain him as a myth they have not escaped the impress of his dominant and unmatched personality.

Among all the tributes to the power of Jesus of Nazareth in the world there are few so impressive as the attitude of the people from whom he sprang. For centuries his name was not mentioned in the writings of Jewish teachers. This was not because of indifference to him, but because of resistance to what his name in their minds stood for, and to what was done in his name.

It is not strange, then, that when a Jewish rabbi, Dr. Stephen S. Wise, of New York, preached a sermon about Jesus on the Sunday before Christmas a controversy was stirred that promises to continue for some time. What effect that sermon had upon the Orthodox Jew, and how the very discussion of Jesus from a Jewish point of view affects the Orthodox Jewish mind, is described in an article on another page. We shall not here discuss what Rabbi Wise said. In fact, what precisely he did say we do not know. So far his sermon has not been printed, and no authentic copy of the sermon is, we learn, yet available. It will suffice to say here that Rabbi Wise, accepting the find

ings of Dr. Joseph Klausner's book, "Jesus of Nazareth: His Life, Times, and Teaching" (a translation of which has recently been published), recognized Jesus as a historical character and as a distinctively great Jewish teacher. Instead of quoting Dr. Wise, we may quote as even perhaps more pertinent these sentences from the conclusion of Dr. Klausner's book. After explaining that Jesus cannot be to the Jewish nation either Son of God or Messiah, or even prophet or lawgiver, Dr. Klausner writes (the italics are his):

But Jesus is, for the Jewish nation, a great teacher of morality and an artist in parable. He is the moralist for whom, in the religious life, morality counts as-everything. Indeed, as a consequence of this extremist standpoint his ethical code has become simply an ideal for the isolated few. .. But in his ethical code there is a sublimity, distinctiveness, and originality in form unparalleled in any other Hebrew ethical code; neither is there any parallel to the remarkable art of his parables.

Like most controversies about him, this controversy engendered by Dr. Klausner's book and Rabbi Wise's sermon is really one concerning not Jesus himself but explanations of Jesus. To those who think of religion as a body of doctrines to be believed on authority or a code of laws to be obeyed on authority such a controversy seems vital. That is why the attacks upon Rabbi Wise have been voiced by the more Orthodox among the Jews and by certain of the Fundamentalists among the Christians.

To a growing number of people, however, such controversies are becoming meaningless, or at least of narrow concern. Old codes of law, incrusted by time with explanations that do not explain, become obsolete. Old theologies, incrusted with interpretations that do not interpret, become antiquated and inconsistent with modern thought. But religion survives, because religion is neither law nor doctrine, but life. It was not some new laws that Jesus said it was his mission to impose or some new doctrines to inculcate and prescribe; it was rather a new access to life and to the source of life.

Controversies, therefore, over theories about Jesus are superficial. The fundamental difference between men has nothing to do with either law or doctrine. It is the difference between those who want the kind of life that is embodied and

typified in Jesus of Nazareth and those who do not want it, between those who want access to the power that produces that kind of life and those who do not want it. It is the same conflict that ocIn a curs within every human being. little book entitled "The Religion of Undergraduates," by Cyril Harris, recently published, this conflict is described in a letter by an unnamed college student. He writes:

I seem to be at war with myself. Two forces fight for possession of me. Sometimes I take sides with one, sometimes with the other. More often I merely look on. Of all things I want peace within, in which to go ahead with my work. But all this struggle takes too much energy. How can I prolong the intervals of peace?

It is this same struggle that Nietzsche describes in his "Thus Spake Zarathustra," and he chooses the side of selfishness and what he calls the superman. There have always been and there will continue to be those who look upon Jesus Christ as the opponent of all that they want and will fight for. But there are those, and their number seems to be increasing, who without regard to doctrines about him revere him, want what he stands for, and would like the power to achieve it. Those who are in earnest in wanting this are discovering that pas sionate controversies over doctrines and theories about the methods of Christ în terfere with their effectiveness in the real struggle that inevitably divides the world into those who are for the Man o Nazareth and those who are against him ERNEST HAMLIN ABBOTT.

Tainted Money and the Wisconsin Idea

TH

HOSE who talk of "tainted money" are governed more by the heart than by the head. The very phrase "tainted money" is an ap peal, not to the understanding, but to the emotions. It bears no relation to the rea problem involved in the acceptance of rejection of gifts and bequests.

Money as such can have no moral taint. If it could, then not only should universities scrutinize the moral qualifi cations of their benefactors, but the Gov ernment should also examine carefully the moral qualifications of its taxpayers We should have to ask our butcher, baker, and candlestick-maker to reject all money paid them by those who do not

measure up to the highest social standards.

The trustees of the University of Wisconsin rejected a gift from the Rockeeller Foundation. We have not heard my protest from them against the colection of taxes from the Rockefellers. Moral taint pertains only to persons; nd the only taint involved in accepting (onations is the taint of being under an mmoral obligation. The quality of the bligation depends not upon the giver, ut upon the receiver. If a university annot accept money without being uner obligation to the giver which overides its obligation to those whom it preends to serve, then it has no right to any ndowment at all. If it receives such honey without obligation, the university untainted.

We have heard much talk of the daner to education from the tyranny of rivate benefactors. We have heard very ttle of the danger to education from the ranny of politics. In an ideal state Olitical legislators would have no more

to say about education than they would have about the Church. A democracy can and ought to provide funds for education. It ought not to seek to control those funds by a political agency for a political purpose.

Democracy in religion means the right of the people to worship God according to the dictates of their own conscience and to control their own institutions of religion. It does not mean the control of those institutions by legislatures or county supervisors or any other political institutions.

Democracy in education means opportunity for the untrammeled development of the science and practice of teaching. We should be as jealous of keeping politics out of education as we should of keeping it out of religion.

The danger to education from such control as has been exercised by the Legislature of Wisconsin is very much more real and very much more imminent than any conceivable danger from any one benefactor or group of benefactors to

M'MASTER'S APPROVAL OF

First of all, I must inquire, Who was this Mr. Hayden? Mr. Hayden had been a member of the Walmer Road Church for about 15 years, and until about a year before the Wal- Dr. J. Frank Norris, mer Road Convention, when he left it to return to Jarvis Street, where he had been a member for many years be fore. What was Mr. Hayden's record in Walmer Road Church? Was he a thoughtless, irresponsible man, or one who enjoyed the confidence of those who had known him? The answer to that is that at the annual meeting of the Walmer Road Church of 1921 he was elected to the diaconate of that church after having been earnestly solicited by the pastor, according to his report to me, to allow his name to stand.

And at that same meeting. If I am. his own department which was un

much.

Full exposure of documentary evidence that Modernism is entrenched in the faculty of the Southern Baptist Theological Seminary at Louisville, Kentucky. It is enough to make angels weep and devils laugh. But the time has come for the full light to be turned on. A copy will be sent to every pastor in America. An opportunity has been extended to the members of the faculty in question to reply in THE SEARCHLIGHT.

Rev. Lee W. Heaton, the Modernist, Cries "Persecution" and Denounces the Fundamentalists as 'Scribes and Pharisees'

Very funny, but not strange or new, that when one of

being denounced as Puritanical; and the fallacy that a certain theme is in itself "artistic" has helped to reward mediocre work with attention, and often with good receipts at the box-office.

"Craig's Wife," by George Kelly, now running in New York, with Miss Chrystal Herne in the leading rôle and a most capable company in support, is an admirable example of a first-rate play in which the dramatist has not taken a theme beyond his ability. It might possibly be called a great play about a little theme. That would not be altogether correct, since the subject is a woman's selfishness, its effect upon her husband and their friends, and its final almost tragic result. Mrs. Craig's selfishness is manifested throughout the first part of the play by amusing illustrations of the fact that the spotlessness of her house is of more importance to her than the comfort of any one in it. She is one of the fanatical housewives, familiar to all of us, who would prefer "to see her husband smoke in hell than in the drawing-room," who sends the indignant houskeeper into the garden to dust the leaves of the trees. So hateful does she make her own love for extreme cleanliness that one man remarked as he left the theater: "This play is going to be a great source of comfort to all the flickers of cigarette ash on rugs, and to all those who leave socks and collars lying on the floor and in odd corners."

and she might have retained one or two of her more angelic servants, as well as other persons of greater importance in her household. But her passion was for her house, and she was quite ready to sacrifice everything and everybody to that structure. While the play is to be classified as a comedy, it is a thoughtful comedy, with a central character perfectly developed by the playwright and most effectively presented by the ac

tress.

Mr. Kelly has given the actors possible characters to enact, and put speeches into their mouths which sound as if they really might have been uttered by men and women in America to-day. It may be doubted whether any actress on the American stage this season will have the opportunity to speak lines which sound so genuine as those given to Mrs. Frazier in her account of her annual visits to her daughter in Dayton, Ohio, "where her husband has a splendid position with the National Cash Register Company." And no one could possibly speak those lines better than does Miss Josephine Hull.

Master whom they both profess to fo low. On the one hand is the persecuto who offers to tan the skin of his fellow clergyman; on the other hand is the per secuted, who until his endurance was ex hausted continued without reviling to d his duty as he saw it.

Is the story a record of another tri umph for Christianity?

Two years ago the Rev. Lee W. Hea ton, an obscure Episcopal minister Fort Worth, Texas, was formally charge with heresy upon the allegation that h had denied the Virgin Birth of Christ His case became Nationally famous whe Dr. Leighton Parks, rector of St. Ba tholomew's Church in New York City declared from his pulpit that the eccle siastical authorities were persecuting helpless clergyman in a remote outpo of the Church for holding the same view as several bishops and important mini ters in the East. Dr. Parks invited di cipline for himself in asking the Chur to start from the top if they wished try a man for preaching what is taugh in the leading seminaries.

Mr. Heaton's case became first-pa newspaper copy throughout the count It is still referred to repeatedly by th British press in discussing modern Ame ican heresy hunts. Pages of our Amen can secular and religious papers we devoted to the exposure of every deta of Mr. Heaton's troubles in Fort Wor Investigators found that the charges w based on statements in which Mr. H ton did not deny belief in the Virg Birth, but said that he considered

doctrine of how Christ came into the world as a relatively unimportant one. Mr. Heaton told the reporters that he did believe in the doctrine of the Virgin Birth. They found him to be a mystic, - a user of High Church ritual, and extremely effective in furthering the spiritual life among his parishioners. They labeled him a "Liberal Catholic."

If his parish had been in an Eastern city, nothing novel or startling would have been seen in his statement. But it so happened that he was a lone voice in a Texan territory dominated by the Rev. Frank Norris, leader of the extreme Baptist Fundamentalists. Dr. Norris is known in that region as the "Texas Bear Cat" and as "Two-Gun Norris, who gets his man." His powerful Fundamentalist paper, "The Searchlight," opened fire on Mr. Heaton. He printed full warning that he would not tolerate Modernist ministers in Fort Worth. His pronounce

ment was

Notice is hereby served that any man who occupies any pulpit in this city of any denomination, and any teacher or professor who holds a position of trust in any school-if said teacher or minister openly advocates the evolution theory or any phase of modern infidelity, he may just as well prepare to go to the tannery that operates 365 days in the year at the First Baptist Church. We have no apology in the world to offer for the defense of the Gospel and for hanging the hides of the first cousins and defenders of the orang-outang on the topmost telephone poles in the city.

Dr. Norris boasted that Heaton would be driven out of Texas in six months. Reports from the battle-front indicated hat the "Texas Bear Cat" had enlisted the sympathetic aid of the Episcopal Hiocesan bishop and of an element in Heaton's parish which wished to gain control of that parish for purposes not entirely spiritual. The bishop indorsed The charge of heresy with the statement hat he believed Heaton guilty, but, "in smuch as similar interpretations are held y those belonging to a higher order of ninistry," the question of trial would be eld pending. This left Heaton in the osition of one condemned as guilty and ot given the opportunity to prove himelf innocent, but still left in charge of n important parish of the Episcopal Church. Another church of the same ommunion was started just up the street nd efforts were made to draw away leaton's congregation and financial suport. Much to the Texans' surprise, Mr. [eaton's flock showed their loyalty and

appreciation of his ministry by raising funds for the erection of a larger church for him. The widespread publicity of the methods employed by those who wished to "ride Heaton out on a rail" created a sentiment in his favor.

Four months, and it seemed as if the mild and meek Lee Heaton had won over his powerful adversary, "Two-Gun Norris." Possibly distressed by the failure of his frontal attack, Dr. Norris attempted a feint. tempted a feint. He wrote Heaton in the strictest privacy urging him, in effect, to leave the Episcopal Church and become a Baptist. Heaton decided to remain an Episcopalian. But Dr. Norris was mindful of the latter portion of his nickname, "He gets his man"! His reputation of having the power to break any

T

man in the South whom he wishes was at stake. But he kept everlastingly at it. He used both his guns. Heaton's congregation remained loyal, but their minister was far removed from his sympathetic brothers in the clergy. The attacks wore him down in his loneliness. His bishop continued in his refusal to submit the case to an ecclesiastical court, but left Heaton-condemned as a heretic, ostracized by his diocese, with the most powerful interests in the State aligned against him-to carry on his struggle in an important parish. Last month Heaton capitulated. He could not stick it out any longer. He is now selling prepared-food products in Boston, Massachusetts.

"Two-Gun Norris" got his man.

HERE has just been held in New York a convention of those interested in "schools of journalism." I did not attend any of the meetings because I am a little skeptical of the practical value of these modern institutions whose avowed purpose is to make out of newspaper writers a special professional class. What the newspaper writer needs, male or female, daily or weekly, is a sound liberal education, a broad and discriminating knowledge of the history of literature, first of his own. country, and then such as he has time to get of other times and other countries, topped off with a familiarity with the simple technique of the newspaper office. The liberal education he can best find at a good college or university; the technique will be furnished to him freely and bluntly by his city editor if he is lucky enough to get a job as a reporter, a position which is as useful to the would-be journalist as the position of an intern in a great city hospital is to the would-be physician. There is much that is disagreeable and even repellent about the work of the conscientious intern or reporter, but it is educational in the highest degree.

It may be that some of the young graduates of our "schools of journalism" are going to be the great editors of the future, but it is certain that the great editors of the past were not trained in special technical schools. I suppose that

all experienced American newspaper men would agree that the ablest, or, at any rate, the most brilliant, writing editor in the history of American daily journalism was Charles A. Dana. He died nearly thirty years ago, before such a thing as

school of journalism was thought of, but I can imagine the kind of ironic editorial that he would have written if anybody had proposed to him a plan of a special school which should supply him with the reporters and writers of his staff. He would have said, and correctly, that the New York "Sun" under his management was the greatest school of journalism that this country has ever seen. He himself got his liberal education at Harvard and at Brook Farm, his newspaper technique with George Ripley and Horace Greeley on the New York "Tribune," and his political experience as Assistant Secretary of War in the first Administration of Abraham Lincoln. But his work as a newspaper editor and proprietor was done in the days when a daily newspaper was regarded primarily as a vehicle of information and interpretation, and not essentially as a commercial and manufacturing enterprise.

It is amusing if not significant that the founders of the two great mode" "schools of journalism" in the Er speaking world, Joseph Pulitzer United States and Lord Northe England, were the great protagon