urgent is the demand for the return of the Jesuits. This is not all. The ultramontanes declare that peace cannot be thought of until the priests have control of the schools in Catholic regions. And not a few Protestants are fearful that every ultramontane demand will be granted by the Government in order to secure the votes and the favor of the ultramontanes.

EARNEST Protestants keenly feel that their own governments and princes help the cause of Rome and weaken that of Evangelical Christianity. Thus a writer deplores the fact that the Lutheran Crown Princess of Sweden, when in Rome recently, called on the Pope at the very hour when services were conducted in the German Evangelical Church, where she, being a princess of

Baden, was naturally expected. Protestants also lament the peculiar favor with which Catholic prelates are received by Protestant princes on public and festive occasions, while eminent evangelical preachers and theologians receive no recognition. At his visits to Breslau and Cologne the Emperor showed marked favor to Catholic bishops, but representatives of the Protestant Church were ignored. When bishops are to be consecrated, Protestant State officials are obliged to be present at the service of the mass and at the banquet, where the first toast is always to the Pope, not to their sovereign. Not only do evangelical Christians feel deeply humiliated, but they lose confidence in the Government to do justice to the Protestant State Church, which is controlled so largely by the Government.

Certain Modes of Modern Orthodoxy. BY T. C. MARSHALL, STAFF-CAPTAIN

OF THE SALVATION ARMY.

It is not any matter of surprise that there should be division of opinion among Christians concerning the Salvation Army, because there is so much to be seen on the outside that is directly contrary to the time-honored conventionalities and traditions of the churches, and so much to be found inside that is opposed to the natural tastes and inclinations of individuals.

It must also be admitted that it takes time and trouble to find out what the Army is, although it is not usually difficult to obtain a fairly correct idea as to what it does; and, further, that those lovers of God who are themselves the most active workers for Him naturally have little time or inclination to greatly interest themselves in, much less examine, the labors of other evangelists.

Nevertheless, there is not a church in the land that could not with profit take

the trouble, first, to investigate the fundamental principles upon which the Army works and the doctrines it inculcates, and second, to adopt such of its methods as are suited to the field in which that church is situated. I am not claiming that the Army is superior to any church, or all of them, but it is only stating a fact to say that on certain and differing lines all can learn something from it.

Nor are good reasons far to seek. One of these lies in the fact that the Army is a child of the present age, as is no church, and many of those features which are most repugnant to many minds are merely reflections of life and thought in the outer world which are of comparatively recent development; and a large section of the community is indifferent to much church effort because of a feeling that the methods and principles of the workers are out of date.

Another reason, and the only other referred to now, is the utilization by the headquarters and the officers in

every country of personal experience and business method for evangelistic purposes. The modes, as well as the teaching of the denominations, may be said to be, say, at least fifty years old. The feeling and attitude of the public mind on religious subjects have during that period undergone many changes. In those days there was an acceptance of religious truth-outward, at any rate -from preachers and parents rarely found now. Nobody to-day will admit that any one but himself is responsible for his religious belief-or more usually disbelief. To accept any spiritual belief from another would be considered an evidence of a weak mind; and as there are many religions in the world, the ordinary citizen in most cases saves himself the trouble of adopting any by rejecting all.

ter

Again, elderly persons can remember when there was a degree of respect for law and for human authority that is now almost extinct; and even in those countries governed by autocrats ror" rather than respect characterizes the feelings of the nation. Here, at any rate, every boy ten years old thinks himself as good a man as his father and the President put together, and, what is of more consequence in this connection, than the minister of his church.

Now to these two prominent features of modern life the churches, as a whole, have been almost indifferent, so far as practical work goes. It is true that individual ministers have not been ignorant of these changes, but they have usually made the mistake of altering their doctrine to suit their hearers, instead of changing their mode of putting the old teaching. But even these gentlemen form no considerable proportion of ministers, and speaking generally, it is hardly an exaggeration to say that the doctrines of fifty years ago are set forth in much the same way as they were half a century since. Never was there a more glaring attempt to put old wine into new bottles; and never has there been such a demonstration on a wholesale scale of the failure of the at

tempt as is the condition of the world to-day.

Now the Salvation Army is the embodiment of the most ancient and inflexible orthodoxy dealing with the sin and infidelity of the nineteenth-century sinners according to nineteenth-century methods, and using all kinds of nineteenth-century weapons for that end.

It is Sunday morning; time, 10.30 A.M. George Washington Slocum is on the stoop of his house smoking his pipe and reading his Sunday paper. He can hear the bells of half a dozen churches from where he sits, but he is not going to any of them. He is not a particularly wicked man, as men go. Indeed, he is by far the most sober and industrious man who lives in that street.

If he were spoken to about religion, he would say that it was a first-rate thing for those who had it, but he did not believe in it himself. He could not see that those who professed it were very different from those who did not; and anyway, there were a good many things in the Bible he did not believe, etc. If he could see somebody raised from the dead, or something of that kind done, he might think there was something in it.

Without asking how nine ministers out of ten would deal with this man, let us ask, How will the Salvation Army handle George?

In the first place, seeing that George will not come to hear it, it goes to his own street and talks and sings to him there.

Just as he has reached the most exciting part in the story of a murder, he hears a bass drum round the corner, and presently half a dozen men in queer uniform and two or three women, distinguished by tamborines and poke bonnets, form a ring just in front of his door.

They are singing as they come up, and they are not singing about "Beautiful Zion" or "The Home Over There," because they know that George and his neighbors are not ready yet for such songs. But they sing something plain,

"Oh, yes, there's salvation for you! Oh, yes, there's salvation for you!! Salvation for all kinds of sinners,-Oh, yes, there's salvation for you !" George listens. He listens not because he likes it or believes it, but because the singing interests him, and he wonders what these cranks are going to do next.

Presently all the men take off their red-banded caps, and one of them prays. George can understand every word and every allusion. There is very little reference to the wonders of creation, though very likely God will be thanked if the weather be fine; quotations will be few, and allusions to the President, the affairs of the nations and the Church universal will be conspicuous by their absence, and no listener will imagine for a moment that the speaker fancies himself surrounded by saints.

The prayer will be short, and something after this fashion :

"O Lord, we thank You for this fine morning, and for another chance to tell these dear people that You can save them from their sins. Thou knowest that they are living in rebellion against You, and that the devil has them fast in his grip. We know that they will surely go to a burning hell if they don't give up their sins and come to You for pardon. O Lord, help them to see You before it is too late! We're glad we know You, and we thank You for the joy and peace we have enjoyed ever since we found salvation at the cross. O Lord, bless these people, and help us to say something that shall make them come to You. Amen."

As this prayer proceeds, George will notice that almost every sentence is punctuated by responses from the other soldiers, and he will feel pretty sure that the religion of these people is genu

ine to them, whatever it may be to others.

There will be some more singing, and then there will be some talking, not preaching. If one of the company were to produce a Bible and begin to explain a passage of Scripture, George would go in the house and shut the door. Nobody knows this better than the drumbeating evangelists; so they keep their Bibles in their pockets and go in for giving George something of which he can test the truth from independent witnesses if he likes.

Therefore, a man who used to be like himself, only perhaps worse, stands out and states those facts from his history that will hit George hardest. He tells how he used to be a slave of drink, or tobacco, or gambling, and how his family used to suffer because of his manner of life. He talks definitely as to the time and place of his conversion, and probably finishes by a comparative statement with regard to the value of his personal property now and what it was six or twelve months ago.

Now George is interested in this, listens to the end, and when the invitation is given to come to the barracks, he makes a mental note that some time or other he will do so.

It is not necessary to pursue the illustration further; but this scene can be witnessed on any Sunday, and frequently on week-days where the Army enjoys open-air privileges.

Now the doctrine taught in that little ring was substantially the same as George might have heard at most of the churches whose bells called him to worship that morning, as for years before. There was nothing new in the theology, while the poke-bonnets, red jerseys, and drum were probably offensive to his taste.

But the real secret of the success of the meeting, so far as he was concerned, was that his 1891 mind was dealt with by 1891 methods, and not those of A.D. 1800.

In his heart and life George had said, "I won't go to church,"

The Army replied, "If you won't come to our church, we'll bring our church to you."

George said, "I don't believe in what I don't see."

The Army replied, “Then we'll show you something you can see, and for which you cannot account without admitting the existence of the supernatural."

George said, "I don't believe in the Bible."

The Army replied, "We don't ask you to, but we will show you living people that you can't help believing in, if you take the trouble to examine the facts."

George said, "I don't believe in the authority of anybody to teach me about religion. My head is quite as good as that of any parson. I do all my thinking for myself."

The Army replied, "We don't set ourselves up to teach you about religion. We bear witness of what God can do and has done, and the better thinker you are, the sooner will you be convinced of the truth of what we say, and the more sense you have, the sooner you will turn away from your sins and seck salvation."

The uniform and continued success of the Army's evangelistic efforts in lands as different as Scotland and Ceylon, Newfoundland and Natal, India and Ireland, France and Finland, Germany and Australia, Sweden and Switzerland, the Argentine Republic and the United States, is the best certificate of the value of its principles, and should afford ground for hope to those who fear that the rapidly rising tide of atheism and every other form of devilism will ultimately submerge the entire human race.

What Protestant Preachers May Learn from Catholic Priests.

BY M. F. CUSACK [THE NUN OF KENMARE].

A GREAT deal has been written and said on the subject of early training,

283

and yet its importance can scarcely be over-estimated, nor can its advantages be too much insisted upon. I can speak from personal experience on this subject. I doubt if I would ever have been freed from the entanglements of Rome if I had not had the unspeakable advantage of an early and scriptural education. I may say I am often asked why, with such an education, I ever entered the Church of Rome; and here I can only briefly reply, because I was entirely deceived as to the teaching of the Church of Rome. And this statement leads up to the subject of the present article.

Rome not only knows the immense advantages of early education, but she also, with that consummate wisdom which is of this world, takes care to use her knowledge. Rome seizes on the opening intellect, and places the seal of her teaching on the infant mind at the very dawn of its reason. This, I believe, is the secret of the power of Rome. And here is one subject on which the Protestant, or rather, I would say, the Christian minister can learn from the Catholic priest. Surely the world at large does not need to be reminded of the determined attitude of Rome on the question of education. Rome must and will have the education of the young; and Protestants not only allow this, but they will even allow Rome to have the education of their own children. We hear a great deal of the "liberality" of Rome; that she has changed; that she is no longer intoler. ant. One glance at her authorized catechisms will show that she is, if possible, more intolerant to-day than even in the darkest ages of her history. One moment's reflection on her political attitude in the United States on the question of education should convince the most sceptical. A little knowledge of the inside history of affairs in Ireland would have thrown a new light on the action of the Irish bishops in recent political affairs in Ireland. Rome was looking for an opportunity to crush a man who would not be her humble ser

284

vant in the matter of educational arrangements with the English Government. She knew his private history well for many years; but she waited, as Rome alone can wait, for the supreme moment when she could come before the world with a specious reason for crushing one who would not be her tool. Here is another evidence of Rome's determination to make education her first object. I know, of my own personal knowledge, that if Parnell had been obedient to the dictates of ecclesiastical authority on the education question, his private character would have mattered very little. There is evidence enough even here that Rome is not particular as to the character of her political tools.

When do we hea of Protestant ministers who warn their flock openly and constantly of the danger to children from association with Roman Catholics, or who denounce them if they send their children to Roman Catholic schools? It is amazing how much wiser the children of this world are than the children of light.

I have often heard Protestants say, What is the secret of the power which Rome has over her people ?" The answer is not far to seek. She has secured her hold on the mind of the young, and she easily maintains it on the minds of the old. The manner in which the young are instructed in the Church of Rome has not received the attention that it deserves. In fact, the whole question of the teaching of the Roman Catholic Church should be studied far more carefully than it has been. Unfortunately, as I have said elsewhere, Protestants have too often been deceived by adventurers who simply wanted to make a living by sensation, and unfortunately, also, sensation is more interesting than fact. But it is time that facts were known, and that men who do not desire this country to become what France, Italy, and Ireland are today should see for themselves what Rome is doing to degrade America to the same moral and intellectual level.

It is never unjust to any church to

Judge her teaching from her accepted formularies. Rome has left the world in no doubt about hers. Every catechism which she uses is approved by the Church, and is, therefore, infallible in its teaching. In these catechisms Rome begins with teaching the child the moment it has the use of reason that the Church" is the one source of authority and the one means of salvation. No words can be plainer than those which are used to this end. Further, Rome teaches the child that every Protestant is eternally damned; and this in the very plainest language. Imagine how Rome would exclaim if there was a Protestant catechism published and taught in schools supported by public money in which these words should be used.

Q. Can any one be saved out of the [mutatis mutandis Protestant] Roman Catholic Church?

A. Out of the [Protestant] Roman Catholic Church no one can be saved, because Jesus Christ never gave, nor will He ever give any other church for the salvation of men.

This question and answer are taken from the catechism published in New York for the use of parochial schools, and authorized by the Pope in definite terms. Suppose that Protestants published a catechism, and insisted in having it taught in all their schools in which the Roman Catholic Church was thus denounced, what an outcry there would be and what denunciation of Protestant illiberality"!

66

It will be observed that salvation is distinctly claimed to be through the Church. In order to show that the Church has this power, it is, of course, necessary to show in what way the Church obtained this power. To do this Scripture is quoted, though it is plainly stated elsewhere that the teaching of the Church has quite the same authority as Scripture. In fact, the teaching of the Church has far more authority than Scripture, for the Church claims the right to interpret Scripture, hence it is above Scripture.

The power of the Church is thus in