evident by the many differing activities, which our civilization is giving rise to, that are thoroughly Christian in their spirit and form, but not officially governed by the Church. This of itself demonstrates the enormous power that the teachings of Christ and the New Testament have developed and how thoroughly they are becoming the ground work and foundation of our life. Such a condition would have been anomalous one hundred years ago. And is not this as it should be? The Church, the great power-house of the Spirit, which supplies the never failing power to all the agencies that make for the Kingdom of God? Or, do we wish that the Church had increased its borders as rapidly as the ages changed, so as to include within its own organization and control every agency of the Kingdom? Verily, the instruments through which the Founder of our religion works are becoming more and more novel and more and more complex. But Christ is master of the ages. We may take it for granted that the tremendous world movement which he has started will never be allowed to decline for the lack of organized effort.

College men demand power. They will not respond to a dead Christ. They surrender to a living Christ. They are not looking for a human teacher. They are looking for a divine guide and friend. Therefore, college men must be held to faith in the authority of a divine Christ, whose authority is attested not by reli

gious forms or creeds only, but by the mighty power of his regenerating life. The college man detests ranting and cant. He will not listen to one who comes to him in the name of the great Christ to speak on a subject that he regards as the most delicate, the most momentous and the most personal of all subjects, unless the ambassador shows that he has the character, the sincerity, and the power that such a message demands. The ambassador of Christ must speak with power, with a soul clean and generous and Christlike. He must prove by the greatness of his life, his service and sacrifice, that he is worthy to speak with authority.

The church must have, the university man believes, an exceedingly definite conception of its duty toward modern life. He believes that this conception must be based upon a thorough understanding of the unity of life; that religion, if it have to do with us at all, must have to do with us entirely; that compliance with religious forms and ceremonies does not of itself constitute a religious life; that the old separation of the religious and secular is impossible and fatal. He believes that the church must have the clearest kind of relation to the definite questions that concern the advancement of the noblest and best in our civilization. It must not be afraid to attack the question of vice in cities. It must speak in no uncertain tone in regard to the injustice and wrong that come to individuals and the race through the employment of women and children

for industrial profit. It must be willing to attack the problem of poverty, of a fair and reasonable distribution of wealth. It must feel a genuine concern for the poor. It must realize that the Kingdom of God cannot come on earth amidst unjust and oppressive social and economic conditions.

The church requires increasingly, the service of thoroughly sincere and godly men, trained in our colleges and universities. It is not so long ago that the economist undertook the solution of economic and industrial problems on the logical basis only. These seemed to him to have very little relation to religious and ethical teachings. Indeed, treatises on economics put forward as one of the bases of consideration, substantially this thesis. A more thorough study, however, of these problems and a longer experience in connection with them, has made it certain that it is not sufficient to have simply a logical attempt at their solution. The scientific investigation, through historical research, of the democratic movement in the sixteenth and seventeenth centuries has made it plainer than it formerly was that it is impossible to separate the economic and the religious side of our civilization, that the form of religion which has come down to us from the past is so interwoven with the development of our social and economic fabric that the two cannot be separated.

The growing conviction that has come of our experience of the last few years with the im

mense corruption in our cities and states and the relation of educated men thereto, has again made it entirely clear that those who are to be our guides in the present complexity of affairs must be sound and godly men. The man who more than any other debauched a great city on our western coast was a graduate of a state university. Two men lately on trial for their lives charged with the greatest crime in the decalogue are graduates of a denominational college. Verily it is not enough to train men's minds.

The university man believes that the religious leader of the present may not depend as he did in the past upon logical definitions of religious truth. In other words, we cannot expect to get men universally to accept beforehand, logical statements of religious belief. I do not in any way undervalue creeds. I believe in them. Yet the attitude of men changes in different ages. All of the agencies of our time, all of the circumstances of our life, are driving us to an appeal to experience, are making us rely upon the results which a movement achieves. We do not depend upon a priori considerations. We are not deductive in our way of getting at religious belief, we are inductive. We expect, therefore, to rely upon experience in dealing with men and their religious life. We must be willing to put our religion to the test. We must believe and be able to assert that if a man will do the Master's will he shall then know of the doctrine.

As long as it seems clear that we cannot, as

in the past, depend so largely upon formal expressions of religious belief, it is more than ever necessary that loyalty to a divine personality be the sheet anchor of our religious faith. To displace the concrete and powerful conceptions that lay within formal definitions of spiritual truth and formal religious creeds with vague and uncertain relationships and beliefs will be fatal to religious leadership and to the growth of the Kingdom of God. We must have some concrete example of what the ideal is toward which we are striving. We must have some tangible expression of what God is and what he means men to be. The college man understands what loyalty means. His religion is bound up more and more in a profound loyalty to a great concrete personality. He is also trained to loyalty to what Christianity has done. He believes that Christianity is the basis of our civilization; that upon it our society has been developed and our institutions have grown; that everything we have and are as a race is inextricably bound up with the development of the historical religion of which we are a part. He feels, therefore, that whoever accepts from the past this tremendous inheritance and makes use of it in his own life is under some obligation to the movement which has brought it about. He who seeks the protection of the flag must be loyal to the flag.

The college man longs for unity in the Christian Church. He is grieved and disturbed by the divisions in Christendom. He looks with