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ardor for the time when there may be, not uniformity, but real unity, when the substance of Christian faith may be common property and the basis for a common life. Therefore, he is not strongly denominational. We must expect that the rising generation will look less and less upon the importance of denominational divisions. The whole tendency of our education, going as it is into the hands of the state, is throwing together into one great body the Christian young men and women that resort to our universities. They are necessarily trained to a high degree of cooperation, unity and tolerance. Not only is this true of state universities, but in the main it is true of all universities and colleges. In a very real sense there are, with few exceptions, no denominational colleges left in our country. Most of our colleges called denominational, while in truth soundly Christian, are no longer bound by denominational tests. Therefore the whole trend of modern education in America is almost certain further to weaken denominational lines and powerfully to assist the movement toward Christian unity.

The college man also has a far view. His training leads him to some understanding of the world as a whole. He is accustomed to thinking and speaking of large things. The world move ments of the present time, so immensely significant, have thoroughly engaged his imagination. He looks with joy upon the development of liberty in China, is profoundly impressed by the

opportunities that the Orient presents for the spread of the gospel. In ever increasing numbers, therefore, he is with humility offering himself for sound leadership, for true service to mankind. He has received much from the past and that with whatever accumulations he may add, he will hand on to the future. He understands that this leadership must be trained leadership; that it must be sound moral and spiritual leadership; that it must be pointed toward the consummation of things in which each man must have a fair opportunity for the development of his own individual life for the sake of the community and race with which he is connected. For that reason he feels that the greatest of human conceptions was that of the unity of the race through the gospel which the great Apostle to the Gentiles took to the imperial city of Rome nineteen hundred years ago. He laments with us the fact that the city perched on its seven hills was not able to understand the opportunity thus presented to it. If it had understood, it might still be the imperial and eternal city to which all the world turns for its religion, its economics, and the governing principles of its whole life. If it had understood, the world might now be converted; Christendom might not be split into a hundred different sects; China might not be just emerging from her centuries of sleep; Africa might not be darkest Africa; war might have ceased on the earth.

The relation, in our age, of America, the great

est of missionary nations, to the great world missionary movements, is for the college man a vital one.

For those movements can never be religious alone, any more than the Reformation could be. They are economic, social and political as well. And who can estimate the immense advantage to the far East during this time of turmoil and transition of the conservative centers of missionary culture and influence planted there by us? It is the adoption of this conception of race unity contained in Paul's interpretation of historical Christianity, that may make this nation greatest in the world's life. There the great Western Republic may expect to reach the influence and power of a new world empire, not in territory, not by great fleets and armies, not in trade and commerce, but in planting by its missionary efforts, centers of spiritual power and culture in distant lands, as Rome established its colonies over the world. Then it may carry the seeds of a superior civilization and make itself the teacher of the world in peace, justice and right living.

Colleges and universities must be held for Christ. The Christian Church must put aside prejudices of sect, must cease to demand of the growing generation now in our colleges the same modes of religious expression that were adequate for our fathers. It must join hands with colleges and universities of whatever name; state as well as denominational, for the safeguards that a strong Christian people can throw

around young men and women.

It must expect to encourage a right adjustment of faith and knowledge. The church must prove itself to the young as an organization that is full of a Christian democracy; that is burdened with the woes of our least favored brethren; that groans with the sorrows of laboring women and little children, that is aflame with the purpose to make all life square with the teachings of the Lord and Master of us all.

POWER

REVEREND John H. JOWETT, D.D., Fifth Avenue Presbyterian Church, New York

I am going to ask you to consider an exceedingly familiar word which has been constantly in our hearts day by day, almost every time we prayed—the very familiar phrase, “Thy kingdom come.” The Kingdom comes just as God's thought and spirit become dominant, His grace pervading human affection and His counsel illuminating human judgment, His purposes modifying human desires, and His will controlling human movements. Thy Kingdom come—and the Kingdom comes when His throne is revered, and when the Lamb who is in the midst of the throne constrains our will in glad and spontaneous obedience. The Kingdom comes just as human relationships are shaped and beautified by the character of God, His righteousness expressed in our rectitude, His grace flowering in our consciences, and His love finding a witness in all things that are lovely and of good report.

The Kingdom comes just as the King is honored, just as the King's statutes become our song, and therefore this is a prayer with us, “Thy kingdom come.” “And after this manner pray ye; our Father which art in heaven, Thy kingdom come.” And how shall we offer the prayer ? In the first place, we ought to offer that prayer

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