EDITORIAL NOTES.

The paper upon "The Bible in Theology," by Rev. W. W. Fenn, the substance of which we print in another column, is to be published as a tract by the American Unitarian Association. It will be a useful addition to our accessible literature upon popular Biblical subjects. The treatment is not new, the attitude is that rather of review than of progressive suggestion. Answering the question, "Of what use is the Bible in theology, if it is not a perfect source or a final authority?" Mr. Fenn enumerates the following qualities:

(1) The Bible is a volume of reports chronicling the decisions of eminent judges, whose opinions are not to be lightly set aside.

(2) The Bible communicates the facts and principles of a positive religious growth.

(3) The Bible creates the right spiritual climate for theology.

There is an earnest protest against certain methods of Bible study still practised, which are but the survival of the methods used under the old idea of infallibility; and the paper also contains a vigorous plea for Unitarians to use their opportunity in directing the newly awakened interest in Biblical literature.

The choice of Prof. Cary as president of the Meadville Theological School is an event upon which we believe that every one qualified to judge will feel that the denomination is to be congratulated. He has rendered long and faithful service in the institution. He is greatly loved and honored by the students and alumni, as well as by all others who know him. He is easily the first scholar of the denomination in his department, in this country. Now let the work of raising the money necessary for the endowment of the two proposed new professorships be completed without delay, and the school

will be in condition to do better work than ever it has done.

If there were among the speakers at the National Conference no representative of that large and important body of Unitarian churches in this country known as Universalist, the oversight was partly made good by the unanimous and hearty adoption of the following preamble and resolutions, moved

by Rev. John Snyder of St. Louis, and seconded by Dr. E. E. Hale of Boston:

"Whereas we recognize the gratifying fact that our Universalist brethren in this country are laboring for the promotion of the same broad and reasonable interpretations of Christianity with ourselves, the same gospel of God's universal Fatherhood and all-conquering love, and the universal brotherhood and divineness of nature of all men as sons of God, which has ever been so dear to us as Unitarians,

"Therefore, Resolved, That, as a Conference representative of the Unitarian churches of America, we desire to convey to the churches and members of our sister denomination assurances of our cordial regard and sympathy, and an expression of our desire for increased acquaintance and for closer co-operation in the promotion of the great ends which we have in common.

"Resolved, further, That we welcome the suggestion made in the report of the Council of this Conference of co-operation in all practicable ways with our Universalist and German liberal brethren in mission work in Japan, and of the Church of Christ under Mr. Rhodes, and hereby assure the American Unitarian Association of the hearty sympathy of this Conference with any arrangements it may be able to make with those brethren or the denominations they represent to further such co-operation.

"Resolved, That the Secretary of this Conference be instructed to convey to the Secretary of the Universalist General Convention of this country a copy of these resolutions."

A very startling word comes from Princeton, which, if it proves true, will throw unexpected light upon the theological situation within the Presbyterian body, and do more than perhaps anything else to vindicate the position of Dr. Briggs. The great Jupiter of Orthodoxy, Dr. Patton himself, is charged with unsoundness in the faith. The celebrated heresy hunter is declared a heretic. It leaks out that in 1887 Dr. Patton delivered an address at Princeton before a certain society, in which he expressed his personal belief in the doctrine of future probation. The address was taken down in short-hand, and was about to be printed when its author suppressed it, saying that it would not do to

have it made public, as it would hurt the institution with which he was connected. In saying what he had done, he had spoken "as Dr. Patton, and not as a Princeton professor." But it seems that a copy of the address was kept by the reporter who wrote it out; and now parts of it are given to the world. Dr. Patton claimed that he was incorrectly reported. But what he said was taken down from his lips by a stenographer, and those who heard it seem generally to have understood it exactly as it now appears in print. Thus the evidence seems pretty conclusive that the chief of Presbyterian inquisitors holds, and has given public expression to, one of the very doctrines for which it is proposed to drive Dr. Briggs out of his chair at Union Seminary, if not out of the Presbyterian fold. We do not wonder that there is consternation in the orthodox Zion. If Dr. Patton's soundness in the faith cannot be trusted, whose can? Well may all good Presbyterians ask with faltering voice and pale cheeks, "Where will this thing end?"

The New Jersey Universalist Convention, held at Newark October 14 and 15, set an example of breadth that should be at once a rebuke and an encouragement to every other Universalist and Unitarian convention and conference in the country. It put out of sight the artificial line that separates the two denominations, and filled up its two days' programme with Unitarians and Universalists in about the same numbers, giving to the representatives of the two bodies essentially the same prominence. This, so far as we know, is unprecedented. But it is most commendable. It is a recognition, in something better than words, of the obvious fact that we are really one, with faiths, aims, and even methods that are essentially

identical.

We are just in receipt of the first number of Rev. M. J. Savage's "Unity Pulpit" for 1891-92. The series is a little later than usual in beginning, because of Mr. Savage's absence on a preaching and lecturing tour to the Pacific Coast; and, naturally, it opens with an account of that tour. The preacher was gone nearly two months, travelled nearly eight thousand miles, and, during the five weeks that he was preaching and lecturing, spoke on an average five times a week.

He visited the principal cities of Washington, Oregon, and California, and on his way home Salt Lake City, Denver, and Kansas City. Everywhere his audiences were very large and very enthusiastic, and he comes home not only impressed with the country and the people that he has seen, but most of all with the opening there is everywhere for the liberal gospel. He closes his sermon by saying to his people: "Next Sunday I wish to speak to you of certain religious conditions which I have discovered both inside and outside our denomination, both among those who are affiliated with the old churches and those who are affiliated with no churches at all. I wish to suggest to you what a wonderful national outook there is, grander than it has ever been before for our cause."

This missionary tour of Mr. Savage does not stop with itself: it has done, or will do, good, in at least three ways: 1. It has helped our cause on the Pacific Coast by carrying our word to many there who never heard it before, by strengthening the feeble knees of many who were really with us in faith, but had not bravery enough to stand up and confess it, and by encouraging our isolated and lonely workers, ministers, and laity. 2 It has benefited Mr. Savage himself by giving him new knowledge, hope, and courage. 3. As a result of this, the missionary spirit in our churches generally will be quickened. Mr. Savage cannot hide his light under a bushel. The story of what he has seen and heard and discovered will be told again and again in Boston, and by his printed sermons will be carried through the whole denomination. The result will be, we shall all be helped to understand a little more clearly our great missionary opportunity and responsibility, and the flame of his zeal will kindle new zeal in us.

Organization, and men, a wise supervision of the field and a ready supply of trained leaders, these are the two demands pressing upon our denomination as never before. To get an awakening sense of their importance, let any one read the sermon of Minot J. Savage just published in "Unity Pulpit,"

Unity Pulpit" is the title of the regular weekly publication of Mr. Savage's sermous. Office, 141 Franklin Street, Boston.

entitled "Our Western Opportunity." Mr. Savage says of the first demand: "We want to rouse ourselves as a denomination to a comprehension of the situation. We do not seem to realize how large a place the country is, or what is going on in it, or what is the opportunity. .. What do the Catholics do? Wherever a town is started they are there. The Methodists are almost equally omnipresent. What do Unitarians do? They wait until everybody else gets in ahead of them." "We need a wise supervision." Of the second great demand Mr. Savage says: "I do not know of any profession or calling that any young man can consider that compares for one moment in importance, in dignity, in manliness, in possibility of achievement, with the work of the liberal ministry." "I wish I could speak to all the families of the Unitarian faith, to all the young men of the land. There is not a young city of five thousand people in this country where there could not be a vigorous Unitarian church inside of two years if we had a man to put there, comprehending the situation, and capable of doing the work.”

To respond in a practical way to these two great demands of our opportunity means to increase everywhere throughout the denomination the regular annual contributions to the American Unitarian Association, that alone can give wider supervision; and to endow Meadville Theological School, which now has every dormitory occupied, for to Meadville must we turn for men.

And now that we are to lose Dr. Herford there is one thing that we want to lay it upon his conscience to do before he goes to England. It is to imitate Mr. Savage's and Mr. Hale's excellent examples, and make a missionary tour to the Pacific Coast. Only we would have him improve upon them, and include also in his tour Chicago, Ann Arbor, and half a dozen other of the most important places in the central West. There can be no injustice in asking the English brethren to allow him to postpone the beginning of his work there long enough for this. By such a preaching tour of six weeks, he can do the greatest six weeks' work of his life. We think he little realizes what a welcome he would receive everywhere. As we write, we are just in receipt of a letter from one of our leading Pacific Coast churches, saying: "We cannot

consent to let Dr. Herford leave America without first coming to this coast to speak in our principal cities. We have been waiting long for him. Can't you induce him to come?" We wish we could. What a splendid parting service he could do for our central and far Western churches!

GUILD DEPARTMENT.

CHARITABLE JUDGMENT.

Read before the Channing Guild, Waltham, Oct. 21, 1888.

"Judge not, that ye be not judged." (Matthew vii. 1); also, "But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ." (Romans xiv. 10.)

To judge the words and actions of our fellow-men seems to be a second nature with us all. True, we have little or no right to do this; but we inevitably pass our judgment notwithstanding.

I censure my neighbor's conduct, forgetting that the "measure I mete shall be measured to me again," and, as I judge the world, so shall the world judge me. The wrong-doing of our neighbor never escapes our vision, which becomes strangely keen when another, and, not ourselves, is the sinner; and the parable of the mote and beam is enacted daily and hourly, with disastrous effect. It is so easy to see the faults and follies of others, to condemn their conduct, and to impute to them wrong motives and ungenerous ends. And, this fatal habit once acquired, nothing in the world will more surely blind us to our own sins and shortcomings.

In judging others, we say, in effect, as did the Pharisee of old, "Lord, I thank thee that I am not as other men are," and imply that, while our fellow-men are foolish and sinful, we are without blemish, our garments spotless, and our souls without stain. But stay, locked in the solitude of our closet, alone with God, listening to the still, small voice, that will be heard then, in this hour, I say, can we still confidently repeat the old, Pharisaic prayer? Nay, friend, nay! In the awful presence of the Almighty, the boasting of the Pharisee cannot stand. Why, then, do we judge our brother? Why, but for the inborn desire to exalt ourselves at the expense of those about us, laying at their door the sin that may be greater in ourselves, could we but see ourselves as others see us.

Friend, can you know the reason that lies behind the conduct you condemn so severely? Can you see what this man's motive is for acting as he does? Can you say that you would not do the same, or, worse, if you were in his place and surrounded by the

conditions and circumstances which shape his course? Spare, then, your censure. Consider how often you have been misjudged, and have had imputed to you motives of which you never dreamed. Many a fine nature has been warped and soured, and many a life made miserable, because of this proneness to harsh and hasty judgments. No wonder that Saint Paul declared charity to be the greatest of the heavenly three, faith, hope, and charity.

Faith sustains many a sinking soul, and hope brightens many a weary pathway; but charity, the real Christian charity, of gentle speech and kindly judgment, is rare indeed. Once more the words of Christ come back to us, "Judge not, that ye be not judged; for with what measure ye mete it shall be measured to you again."

JULIETTE COATES HARDING.

It is well to bear in mind that the secretary of every guild should send its list of topics and leaders to the corresponding secretary of the Alliance, Miss Kate L. Brown, Hyde Park, Mass., in order that a further general list may be published in our denominational papers.

Rev. G. W. Cooke, General Agent for Young People's Societies, is arranging for the presentation of the subject of guilds and other allied interests before the local conferences. Already such subjects have been discussed before the Norfolk and the Essex Conferences. Before long the other conferences in New England will be reached.

There will be a meeting of ministers and delegates held in Channing Hall, Room 10, Monday, November 2, at 3.30 P.M. Let each guild choose two delegates who shall attend all business meetings of the year with the minister. The proposed meeting will consider the matter of having a guild paper or one representing young people's interests. Let us have a large meeting.

The guild at Concord, Mass., is to conduct the evening service in the church on the last Sunday of each month. A member of the guild will lead each time. This is to be an experiment toward quickening the interest in the evening meeting in general.

We are glad to read in the Register that the guild of Exeter, N. H., "enters upon its fifth year with unusual enthusiasm." The attendance this fall is increasing.

We urge

the ministers and laymen in other churches, where the young people have no special part, to consider this means of developing a deeper interest in the religious life.

The Channing Guild of Keene, N. H., is reported as having eighty-two members,surely a most encouraging number. Shall we hear of a larger organization of this kind?

B. R. BULKELEY.

UNIVERSALIST NOTES.

The fall campaign is fairly under way, the conventions in many States have been held, and we are now on the eve of the General Convention, which meets at Worcester, Mass., on the third week in October.

It is

a peculiarity of our church polity, not always understood by our friends, that our work of church administration and extension is done through two channels,-one the State conventions, which are made up of representatives of the individual churches, and the other the General Convention, made up of delegates from the State conventions. Most of the States in which conventions exist do a great deal of missionary work within their own borders, which does not appear in the reports of the General Convention; for it is part of our policy to care for local matters by the local forces. But there are many isolated movements and enterprises in States where there is only a weak convention, as well as general plans and works,-such as the increase of the ministry, aid to students, foreign missions, and the like,-which are under care of the General Convention.

The outlook, as it appears in the accounts of the State conventions, is promising and full of inspiration. The work we are doing was never better in hand than it is to-day. The spirit of our people was never so broad, so deep, or so fervent. The "New Departure, " which was heralded ten or twelve years ago by our most far-sighted men, is becoming a fact, and we are working up to a higher plane of church life.

One very clear characteristic of this life is already apparent. It is to be a life marked by the distinctive Christian motive. The religious sentiment is deepening in our ministers and our people. There is little or no sympathy among us for those who would switch off the work of the church on to lines of ethical culture. We are thoroughly committed to a loyal and unquestioning Christianity which emphasizes with equal stress the great commandments.

We have a fine illustration of this spirit in the work our young people are doing, -a work which twenty years ago was hardly thought of among us. The "unions" which are multiplying so fast put the religious life and its cultivation by prayer, by spiritual study, by devotional meetings, as their first aim; and all these other things are being added unto them. They are "Christian unions," first of all. And it is a splendid sight, in this age of secularity and unfaith, to see these young hearts turning with faith and zeal to the great sources of inspiration and motive in the life of God revealed in Jesus Christ. But, if there were any doubt of the fruitfulness of this method, the prompt sequence of the practical works of charity, philanthropy, church extension, and the missionary spirit, would refute it. We have

no more practical Christians among us than these young people who are filling themselves with the religious life that they may spend themselves in religious works.

Dr. J. M. Pullman of Lynn, Mass., made a most telling and uplifting address at a recent meeting of the New York Universalist Club, in which he talked about "A Forward Movement in Universalism." He reviewed with rare felicity and insight the course of our development and the reasons which have imposed such limitations on our growth. But the finest thing about the paper was the spirit of its author, whose position as an eminent leader in the church gave especial significance to his evident disposition to grapple vigorously with present work and improve to the uttermost present opportunity. This is the trend of the hour with us. Not self-analysis, but self-consecration not criticism, but action; not retrospect, but prospect; not debate over principles, but mutual exhortation over their right and energetic use,-these phrases indicate the temper in which our church finds itself at the beginning of this new year of active work.

A few years ago we were a little unsteady in our minds, on account, no doubt, of the multiplying though superficial signs of the changes which were taking place in theological thought. There was a good deal of doubt as to whether we had not better give over our striving, since our strife was so successful. But a wiser word prevails to-day. It is becoming clear that we have still a mission, and that a part of it is the old work of reforming a medieval and vicious theology. The confidence of all our people in that work is growing, and their loyalty to their church and its calls deepens every year.

JOHN COLEMAN ADAMS.

TEMPERANCE NOTES.

The

The regular business n.eeting of the Unitarian Church Temperance Society (henceforth the "Unitarian Temperance Society") was held at Saratoga on September 24. meeting was very well attended, and the following officers were chosen for two years: president, Rev. Christopher R. Eliot, Dorchester; vice-president, William II. Baldwin, Boston; secretary and treasurer, Rev. George Herbert Hosmer, Neponset; directors: Rev. Charles F. Dole, Jamaica Plain; Rev. William C. Gannett, Rochester, N. Y.; Rev. Lyman Clark, Andover, N. H.; Rev. Charles W. Wendte, Oakland, Cal.; Rev. Jenkin LI. Jones, Chicago, Ill.; Rev. J. L. Marsh, Saco, Me.; Rev. James De Normandie, Roxbury; George M. Rose, Toronto, C. W.: Edmund A. Whitman, Cambridge; Mrs. Ellen M. Everett, Somerville; Mrs. M. T. W. Homer, Belmont: Miss Mary O. Rogers, Boston; Mrs. Victoria M. Richardson,

Princeton, Ill.; Mrs. E. A. West, Chicago; Mrs. Abby C. Woude, Newburg, N. Y.

Several amendments to the constitution were passed, one omitting the word "church" from the name of the society, and another making all persons paying one dollar anually regular members.

The secretary's report has been printed in full in the Christian Register, and copies have been struck off for distribution to our members and friends. The report shows that the society, working through its executive committee, has not been idle, and has done good work. Limited means necessitate a limited work. But, nevertheless, the influence of the society has been widely felt. Its publications have found many readers, its public meetings have awakened many to deeper interest in the subject of temperance, and its influence has been felt in a large number of our Sunday-schools. We are pleased with the past, but not satisfied. We now appeal for new members, -individual members,-who shall pay annually their dollars and extend our influence into new fields.

We are glad to welcome as directors of the society the following names new to our board: Rev. W. C. Gannett of Rochester, Rev. C. W. Wendte of Oakland, Cal., Mrs. Henry H. Woude of Newburg, N. Y., and Miss Mary O. Rogers of Boston.

A noticeable feature of the communion service conducted by Dr. Hale on Tuesday morning at the Saratoga Conference was the substitution of water for wine.

Some of us felt that it was a new and modern miracle wrought by the Christspirit. It seemed to be a happy harbinger of a change yet to come in church and home everywhere. Dr. Hale said, in handing the cups to those acting as deacons, "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you he shall in no wise lose his reward."

The following resolutions were passed without debate by the Conference. It is fair to say that there were those present who were opposed to their passage and voted against them. The first, however, passed unanimously. Everybody is ready to condemn the saloon. But, when it comes to recommending total abstinence from the use of alcoholic drink for pleasure, that is a different matter. Then there is a decided difference of opinion, a perfectly conscientious difference, too.

It was to be expected, therefore, that there would be a minority vote against recommending total abstinence; and it was so. Indeed, that gives point to the resolutions. They are an affectionate appeal, made by the majority to the minority and the Unitarian Church at large, to adopt this method of dealing with the problem of intemperance, the method of total abstinence.