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The Religious World

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Protests Against Professor Briggs The Rev. F. M. Clendenin, D.D., rector of St. Peter's Church, West Chester, has made a protest to Bishop Potter against the ordination of the Rev. Charles A. Briggs, D.D., as a priest in the Protestant Episcopal Church. It had been arranged that Dr. Briggs should be ordained in the church at West Chester, on the 14th of May. Professor Briggs had already been ordained as a deacon. The reasons for the protest are found in the latest book of Professor Briggs. We have read with much care the letter of Dr. Clendenin, and are compelled to say that it seems to be the result of a serious misconception of the teaching of Professor Briggs. insists that Dr. Briggs makes our present Bible but a faint reflection of one which has been lost, but which may sometime be restored; that when he speaks of our Lord's use of "imagination," he is discrediting the authority of Christ; that when he refers to "works of fiction" in the Old Testament, he is using the word in other than its literary sense. He is dissatisfied also with the teaching of Professor Briggs concerning the Church, and insists that he is wrong in intimating that "the Church needs a greater reformation than it has ever yet enjoyed." The protest is published in full in the daily press of April 27. Its animus is not difficult to find. Its author is evidently a pronounced High Churchman. This is the way he speaks of Luther and Calvin: "Luther, who broke his own vows and led a woman to break her vows, who then threw truth and morality to the winds, and cast, with scorn, St. James from the canon of Scripture for teaching the necessity of good works and of good life; Calvin, the author of the monstrous misconception and heresy which bears his name these are the kind of men Dr. Briggs holds are coming to prepare the bride for the bridegroom." The situation is extremely amusing. While he was in the Presbyterian Church Professor Briggs was criticised for disloyalty to its standards, of which Calvinism is the distinctive note-in other words, because he was not Calvinistic enough; and now that he proposes to be an Epis

copalian, he is greeted with a broadside because of his veneration for Luther and Calvin. The author of this letter probably has many sympathizers in the Episcopal Church, but unless its claim of comprehensiveness is abandoned, the letter will probably have no effect other than to change the place of the ordination. That this will be the result is already assured, because on reading the protest of Dr. Clendenin, the Rev. W. R. Huntington, D.D., rector of Grace Church in New York, immediately offered that church for the service of ordination, in a letter in which he speaks of Dr. Briggs as an evangelical scholar and Christian of whom any Church might be proud. There is in the Episcopalian communion of the United States no more eminent minister than Dr. Huntington. He has several times declined the office of bishop, and has long been regarded as perhaps the ablest representative of the most scholarly and at the same time aggressive Christian life of his denomination. The final disposal of the case rests with Bishop Potter. Another singular feature of this case is the fact that what is known as the higher criticism has found many of its foremost exponents in England not only among Broad or Low Churchmen like Canons Cheney and Driver, but among High Churchmen of the type of Canon Gore.

Alexander H. Clapp

In the death of the Rev. Alexander H. Clapp, D.D., the Congregational churches of the United States have lost one of their noblest and best-beloved ministers, the Congregational Home Missionary Society one of its wisest administrators, and a large circle of people in New York one of the most genial, delightful, and faithful of friends. Dr. Clapp was a graduate of Yale College and of Yale and Andover Theological Seminaries. He had held pastorates in the Center Church, Brattleboro', Vt., and in the Beneficent Church of Providence, R. I. For about thirty-five years he had been connected with the Congregational Home Missionary Society, first as secretary, then as treasurer, then as

editor. For many years he was the New York editor of the "Congregationalist," and his letters signed "Huntington" were a feature of that paper. He was a member of the Broadway Tabernacle Church, and one of the most honored members of the Congregational Club of New York. The funeral services were at the Broadway Tabernacle on Saturday, April 29. They were conducted by the pastor, Dr. Jefferson, and fitting and beautiful eulogies were pronounced by the Rev. J. B. Clark, D.D., Secretary of the Home Missionary Society, and by the Rev. Richard S. Storrs, D.D., a friend of fifty-five years. Few men have ever had warmer friends than Dr. Clapp, and few have been as friendly as he. All over the country are those who had learned to love his name and who will never cease to revere his memory.

Bishop Watterson's Death

The recent sudden death, in the prime of life, of the Rt. Rev. John Ambrose Watterson, the Roman Catholic Bishop of Columbus, O., deprives the cause of temperance of a powerful exponent and valiant champion. Bishop Watterson was one of the most brilliant men in the Roman Catholic episcopacy. Never, perhaps, was there a more spontaneous and wellnigh unanimous testimony of men of all classes and creeds to the exemplary life and Christian character of an individual than that which the death of Bishop Wat terson evoked in Columbus. Methodists, Baptists, Presbyterians, Congregationalists, and others drafted resolutions testifying to his "gifts and noble citizenship,' and stating that in him "Christianity has lost a leader-a faithful minister of Christ." "The change of sentiment which such words indicate," said the Rev. Dr. Washington Gladden, pastor of the First Congregational Church, in a tribute to his friend Bishop Watterson, delivered at the regular Sunday evening service, "is one of the most remarkable I have ever witnessed. None of you can forget that it is only four or five years ago that this country was under the domination of organized forces (the A. P. A.) whose teaching it was that all Roman Catholics are the enemies of Christ and of their country. It was largely the Christian patience and gentleness of Bishop Watterson that averted

trouble in those trying times, and I cannot but hope that the good bishop in his death may thus render to our common Christianity a service even greater than he ever rendered in his lifetime." A ripe scholar, a polished, forceful speaker, a man of singular gentleness and sweetness of speech and manner, Bishop Watterson was a consistent and thoroughgoing American Catholic. By precept and personal example he opposed the liquor traffic. His drastic temperance decree to the clergy of his diocese, in Lent, 1894, it will be recalled, arrested National attention. In that famous letter Bishop Watterson withdrew his approbation from all Catholic societies officered by saloon-keepers and urged all members of such organi zations who were engaged in the liquor traffic to get out of it as quickly as possible. The decree met with bitter opposition, especially from the German element, who sent a protest to Monsignor Satolli. The Apostolic Delegate sustained Bishop Watterson and advised the complainants to conform to the decree, which was in perfect harmony with the sentiments of the Council of Baltimore. The moral effect of Bishop Watterson's stand on the temperance question has been throughout Catholic America most salutary. In his own diocese there are at present some two hundred church societies. Not one of these societies, except a German organization always opposed to the Bishop, is now officered by a saloon-keeper or has in its membership a man known to be engaged in the liquor traffic.

Christian Unity at Montreal

A remarkable gathering was held in Montreal last week, where eighty-four ministers, representing the Episcopalian, Presbyterian, Congregational, Methodist, and Baptist denominations, made manifest their common faith around a dinnertable where unbroken Christian fellowship was enjoyed. Bishop Bond, of Montreal, presided, and gave as the motto for the evening, "One Lord, one faith, one baptism; one God and Father of all, who is above all, through all, and in you all." The united effort which the Bishop specially emphasized was in sending the Gospel to foreign lands, Sunday observance, and temperance activity. Rev. Theodore Lafleur, D.D., represented the

French Protestants of the city, and as a French Baptist spoke of the beauty and usefulness of diversity; which, however, should be made to contribute to the one great end. The Rev. John Campbell, D.D., in speaking for the Presbyterians, recounted the wonderful change in the attitude of the churches toward one another during his thirty years' residence in Montreal. Principal Shaw, D.D., of the Methodist College, likened the gathering to the primitive and Apostolic agape or love feast, and at the conclusion moved a resolution of appreciation to Sir William Dawson, who, as Principal of McGill University and a world-wide champion of the Christian faith, had become their common property. The Rev. J. H. George, D.D., Principal of the Congregational College, proposed united action by the four theological colleges in founding a common preparatory school as well as a post-graduate course of study. The English Baptists were represented by the Rev. Donald Grant in a carefully prepared speech, which dealt specially with the work which his own denomination was doing in the world. Dean Carmichael spoke for the Episcopalians, and referred to a meeting in Toronto years ago when representatives of the Episcopal, Presbyterian, and Methodist Churches gathered for a like purpose. Such a meeting, he said, had not been held since the Hampton Court Convention in 1604. Very emphatically did the speaker assert his belief in the coming union of the Churches. The Rev. Dr. Williams, in a brief concluding address, suggested a church parliament, and future gatherings of a like character, all of which would materially promote the cause of union.

Dr. Connell Declines

After waiting for several months in order to extend a call to the Rev. Alexander Connell, of London, the Fifth Avenue Presbyterian Church in New York City has been disappointed with a declination from the London minister. For some time rumors were in the air that this would be the outcome, but the people have been loth to believe that they would fail in their efforts. A committee was sent across the ocean to present the call in person. A telegram was received from the committee on Sunday, April 23, announcing that the

call had been declined, and that the formal declination would be sent later. Various reasons are given for the unfavorable action of Dr. Connell. It is said that he could not honorably accept at present, in view of the fact that he had been absent from his church for nearly a year, that he was under obligation to his own church and to the denomination in England. It is even intimated that he may be willing to accept later, and that the church will make no efforts to secure a pastor until it is surer that the declination is final.

The Gould Memorial Home

The Gould Memorial Home and Industrial School are located in Rome, and were founded by an American. Mrs. Emily Bliss Gould, the daughter of Dr. James C. Bliss, of New York, and wife of Dr. James B. Gould, physician to the American Embassy in Rome, started this work in 1871. She died in 1875, worn out by overwork in behalf of the destitute children of Italy. After her death a large committee took up the work as a memorial to its founder. At his death Dr. Gould gave a large sum to perpetuate the beautiful ministry which was started by his wife. A society was incorporated according to the laws of the State of New York, the object of which is stated in these words: "The object of said society shall be the maintaining of an evangelical, non-sectarian school in the city of Rome, in the Kingdom of Italy, to be called the Gould Memorial Home." The school supports about forty destitute children, training them to various industries, giving them occasional outings by the sea, and trying to do for them what similar institutions do in this country. It looks chiefly to Americans for support. It was the first Protestant charity to gain admittance into the city of Rome.

For the Family

Our paragraph on page 902 in our issue of April 22, reporting the good work of the League for the Protection of the Family, requires a supplement. Public attention has been somewhat withdrawn by the special demands of the year of war from such interests as that of the Family, and attention needs to be recalled to what is fundamental to every religious and social interest. At present, not only

is the League's treasury empty and its means for forward movements wanting, but it is at present in debt to its efficient Secretary, Dr. Dike, for more than half of

his modest salary for the past year. The Treasurer, Mr. William G. Benedict, 610 Atlantic Avenue, Boston, will welcome contributions.

Correspondence

Negro Disenfranchisement

To the Editors of The Outlook:

I object to "negro disenfranchisement because it is bound to put the negro in the lead. Your editorials do us much good, but there is a still stronger point to emphasize. Every boy in the land wants. to vote, black or white; this is true. If the black boy can vote only by securing an education, he will get that education, you may rest assured of that. If the white boy can vote by simply being a child or a grandchild of a citizen of the United States in 1867 or 1868, he won't worry much about education, and you may rest assured of that.

In Louisiana, where white supremacy is greatest, or where, perhaps, the negro is the most thoroughly disenfranchised, the percentage of illiteracy is the greatest in the United States, being 48.8 per cent. In South Carolina, where the negro is but little better off, the percentage is 45 per cent. In North Carolina it is 35.7 per cent., and in Alabama 41 per cent. Illiteracy runs high and education runs low. Now, shall we, as whites, just because we can, put the negro boy on a pedestal and cover him with the light of learning, and put our own white boys in a pit and bury them with ignorance? I object. If there is any stimulus to be gotten for the cause of education from the fact that a man must have the rudiments of an education before he can vote, then, I say, let us give it to our white boys. At least, let us deal with them as fairly as with the black boys. I am engaged in the education of white boys and girls in the South. Their salvation cannot come through political efforts. The problem is a deeper one. It is education, and that alone, that will save us. have already had too much of the politician and the demagogue. Shall we emancipate the negro from the thralldom of ignorance by making for him an educational standard in the matter of franchise, and continue to enslave our children and

We

our children's children by making for them no educational standard whatever? LYMAN WARD.

Southern Industrial College, Camp Hill, Alabama,

Utah

To the Editors of The Outlook :

While the country has its eyes turned toward Utah and is discussing the seating. or unseating of the polygamist, Mr. B. H. Roberts, we wish through your columns to call attention also to the work of the schools and churches which Christian people have established, or are trying to establish, here, and upon which the future of Utah largely depends. What has made present conditions in Utah possible is the fact that for thirty years from '47-'77—the Mormon leaders did what was right in their own eyes, without let or hindrance. They were separated from the influences of civilization; there were no missionaries among them; there was no government restraint. To one familiar with the history of those years the marvel is that there is in Utah to-day so much that is good and so many signs of promise. We believe. that no small part of the change which has taken place during the past twenty years is due to the earnest efforts of the churches and the sacrificing labors of the teachers and missionaries who have been on the Utah field. It was the Christian schools founded by the various churches in almost every village and hamlet in the territory that in 1890 brought in the public-school system and has since given us what, until our recent election, we were pleased to call New Utah.

Whatever Congress may see fit to do with Mr. Roberts-and we feel confident that nothing could do so much to utterly extinguish polygamy as to return him to Utah with some wise counsel these institutions which have and are breathing new and better life into the State ought to receive the most hearty support of all Christian and patriotic people. So much

the more should this be true since the Gentile element from which we can look for local support is hardly one in five of the population.

We hope that one of the results of this undesirable notoriety which Utah has called upon herself will be the more generous support of these Christian institutions. In addition to the mission churches which cannot be self-supporting for some time to come, we need in Utah several well-equipped Christian academies, and at least one Christian college, well equipped and centrally located. We have the beginnings of these institutions. Under great financial discouragements they are doing, as best they can, the work Providence has placed before them. Who, at this acceptable time, will come forward and equip and endow these schools?

A. S. HUNT.

Salt Lake College, Salt Lake City, Utah.

"Give God a Chance"

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To the Editors of The Outlook: Dr. Abbott, in his sermon published in The Outlook of February 25, A History of Prayer," says: "Prayer is not always asking for things-it is sometimes listening." I understand this to mean listening for God's voice-giving God a chance to speak to us. My thought reverts to the prayer-meeting, where, if anywhere, we may surely expect to meet our Father, for is it not promised that "where two or three are gathered in my name, there am I in their midst "?

The meeting is opened with a song or two; the pastor or leader follows with Scripture reading and prayer and perhaps some remarks; then the meeting is "thrown open" and "all are requested to take part." Sometimes the request meets with a ready response. Something in the lesson or remarks has started a train of thought which passes from one to another until it becomes evident that an effect has been produced.

The time has come for man to keep silent. Hush! The still small voice is heard. Now is God's chance. Just a few moments of silent, earnest listening and the Spirit will have come to each waiting heart.

voice is silenced. You hear one say at the close, "We had a good meeting," and "How prompt the responses," and "No embarrassing pauses." Yes, very true; and God had no chance.

Not once, but many, many times, have I witnessed and participated in just such a meeting. There are times when silence is golden because it gives God a chance. A LISTENER.

A Voice from the Pacific

To the Editors of The Outlook :

Judging from local experience, Arthur Reed Kimball's letter in your issue of March 18, and the editorial comment upon it, are hardly fair to Secretary Bliss. Whatever may have been the general attitude of the present Administration in Indian affairs, it has been remarkably thoughtful of Indian interests upon the Pacific coast. At no time have our Indians been as fairly treated as in the last two or three years, and Secretary Bliss in particular has been particularly active in securing just treatment for them. Notably in the case of the Metlakahtla Mission he was unwearied in his efforts. He gave his personal attention to the matter, and it was due largely to his influence and that of the President that Mr. Duncan was able to keep his island and maintain his mission against the fierce attacks of influential speculators. To safeguard the interests of the Indian and at the same time do justice to the pioneer has always been a difficult task, and it has never been better performed upon this coast than by Secretary Bliss and President McKinley.

Portland, Ore.

THOMAS N. STRONG,

Notes and Queries

NOTE TO CORRESPONDENTS.-It is seldom possible to answer any inquiry in the next issue after its receipt. Those who find expected answers late in coming will, we hope, bear in mind the impediments arising from the constant pressure of many subjects upon our limited space. Communications should always bear the writer's name and address.

In Christ's reply to Peter the day before his crucifixion, "Ye are clean, but not all," with reference to Judas who should betray him, did he mean to say that Judas had never been truly converted, or that, having been converted, he had apostatized?

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But no-this would be an "awkward pause." To avoid it the leader calls out, He that is bathed," etc. Let us sing No, 257," and the still small (John xiii., 10, Revised Version), seems

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