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Mr. White concludes with the statement that wealth has been powerless to break the spirit of the Dutch republics. "Not only have they been pitted against the richest power on earth, but the sympathies of cosmopolitan wealth have been, almost without exception, actively directed against the Boers."

Bishop Stubbs

Bishop Stubbs was an Oxford man; he was graduated from Christ Church in 1848. It was appropriate that he should come back as Bishop to the town with which his life had been associated, not only as student, but as professor, for from 1866 to 1884 he held the chair of Modern History at Oxford, becoming Bishop of Chester before accepting the See of Oxford. His record as Bishop both in Chester and Oxford showed the wise moderation which one might expect from such a man, but this part of his history did not bring him so much before scholars and before the reading public generally as did the publication, during the two decades beginning with 1858, of such authoritative works as the "Constitutional History of England," "Select Charters and other Illustrations of English Constitutional History," and "The Early Plantagenets," all the result of many years of research. Thus Bishop Stubbs, who passed away last week, will be known more as the author of perhaps the most widely read treatise on the English Constitution than as a prelate of the English Church. Nor have his labors in his tory lost anything by subsequent investigation, or, in general, even by subsequent theories. Any student would probably agree to-day with the London "Academy's" judgment in 1874, when the first of the three volumes of Stubbs's "Constitutional History of England" made its appearance: "There is absolutely nothing material to the subject that he has not investigated. . . . Whatever may be said of his generalizations, his facts are perfectly trustworthy, and even one who differs from his point of view may really be content to rest the whole controversy on statements made by himself." To most men constitutional history is in general dry reading, and the above-mentioned books form no exception to the rule. Some one suggests that the ideal way to gain a

solid knowledge of English civilization would be to take up a chapter of Green and a chapter of Stubbs alternately. Not until the middle of the last century did a Chancellor of the Exchequer arise with imagination enough to make the dry bones of a British budget live. The world is still waiting for a Gladstone to put actuality and color into the narration of constitutional history.

Dr. Marcus Dods

The coming to this country for extended courses of lectures of Dr. Marcus Dods, of Edinburgh, is an event of no ordinary importance. Among the preachers and theologians of Great Britain he occupies an eminent place. As the friend and pastor of Henry Drummond he attracts the attention of all the friends of that chivalrous and enthusiastic Christian worker. As a professor in the most prominent Presbyterian theological college of Scotland, if not of the world, he has won rare distinction. His books are now regarded as indispensable to every clergyman's library. But, important as he is in his work, he is more interesting in his personality, and it was that which so impressed and inspired Drummond. Dr. Dods has accepted the invitation of the Bible College at Montclair, N. J., to lecture before it during the month of May. He will deliver two courses of lectures, one on the Gospel of John and one on the Epistle to the Hebrews. Each course will consist of ten lectures. The first will begin on Tuesday, May 7, and the second on Tuesday, May 21. The promised presence of Dr. Dods is attracting wide attention, and large numbers of persons from all parts of the country are planning to attend his lectures. Among the other courses at the Montclair Bible College during the month of May are two by Professor Rogers, of Drew Theological Seminary, on "The Wisdom Literature and on "Israel's Neighbors;" one by Professor Jacobus, of Hartford Seminary, on "The Credibility of the Apostolic Literature;" and one by Mr. Patterson Du Bois on "Pastoral Pedagogics." The course may well be regarded as of quite unusual interest. Information concerning the lectures of Dr. Dods, and of all others, may be obtained from the Rev. W. W. White, Montclair, N. J.

Montmartre Roman Catholicism

Roman Catholic devotion to "the Sacred Heart of Jesus" dates from the visions of the nun Mary Margaret Alacoque in the latter part of the seventeenth century. The most striking memorial of that devotion is the magnificent and recently erected Church of the Sacred Heart on the heights of Montmartre, Paris. Those who have been building that church apparently aim at a revival of ecclesiastical temporal power in France, and are now proclaiming a special revelation of the Sacred Heart as conveying three demands upon the French people: (1) A national monument; (2) a national flag bearing the emblem of the Sacred Heart; (3) a dedication of the whole country to the Sacred Heart. Men are the special recruits desired, for they have votes; they can also carry rifles, and the eight thousand who met at a recent Montmartre Congress are called "Soldiers of the Sacred Heart." Thirty officers of all arms, representing devotees from the army, have now formed a Guard of Honor to the Holy Sacrament in the Montmartre church. As The Outlook. has already chronicled, at the recent Bourges Congress Abbé Lemire defeated a resolution demanding that the Sacred Heart be placed on the national flag; but there are already fifty thousand of these special banners in France. An effort is being made to have towns and villages hoist this flag, and through their mayors dedicate their respective communities to the Sacred Heart. Some have already done so. The emblematic flag is borne with much ceremony to the principal church, placed before the altar, and carried before the Holy Sacrament. The officials follow up a resolution previously taken by an "Act of Consecration" in the form of a prayer. "Le Chrétien Français," the organ of the ex-priests, gives the prayer used in the town of Auriac; it concludes thus: "Awaiting the blessed day when our country shall be solemnly consecrated to Thee in the Church of the National Vow [Montmartre], we proclaim Thee King of the Commune of Auriac. We intrust to Thee the care of its people and of all their temporal interests. May Thy Sacred Heart grant to us unison, peace, and prosperity. Long live the Sacred Heart, our King and our Protector.'"

Whatever good may accrue religiously through this movement, politically it appears ominous to thoughtful Frenchmen. They remember that the monks are helping it on, and that the monks are not friends to the Republic.

On account of the wide diversity of denominations represented by the lecturers engaged for this year's session of the Harvard Summer School of Theology, that session deserves special mention. Trinitarian and Unitarian Congregationalists will join with Protestant Episcopalians and also with Roman Catholic teachers in the common study of contemporary problems. These problems will be treated, not only by clergymen, but in marked degree by sociologists and by students of political economy. Among those who will lecture on economic problems will be Professors Shaler, Peabody, Taussig, and Carver, of Harvard, and Clark, of Columbia. The subjects to be treated by the last-named speaker, for instance, are "A Natural Economic System," "The Struggles of Classes," and "The Society of the Future." Professor Taussig will deal with "The Nature of Industrial Monopolies" and "Public Ownership." On ethical and theological subjects the lecturers are interestingly contrasted men. For instance, Professor Palmer, of Harvard, a Trinitarian Congregationalist, will lecture on "The Agencies of Redemption," and Professor Fenn, of Harvard, a Unitarian, will lecture on "The Idea of Jesus." President Eliot will lecture on" The Voluntary Church and its Ministry in Democracy." In the spirit of co-operation which has always characterized the relations between the Cambridge theological seminaries, Dean Hodges, of the Episcopal Theological School, will follow President Eliot. Two honored Congregational leaders, Dr. Bradford, of Montclair, and President Hyde, of Bowdoin, will lecture on "The Suburban Minister" and "The Country Minister," respectively, while Mr. Woods, head of the South End House, Boston, will speak on "The City Minister." One of the most interesting of all lectures, however, will be that of Professor Kerby, of the American Catholic University, who

The Harvard Summer School of Theology

will talk upon "The Catholic Church and be rebuilt by the close of the year. The the Social Question."

The Westminster Confession

Last week at Pitts

burg a meeting took place of the sub-committee of the Committee on Creed Revision appointed by the last General Assembly of the Presbyterian Church. It may be remembered that at the Committee's recent meeting in Washington there was a division; majority and minority reports were considered.

The functions of the sub-committee are those of a returning board, and it has now decided upon two important features of the plan for revision which will be presented to this year's General Assembly, a body convening on May 16 in Philadelphia. These features, as reported, are: First, a new statement of doctrine to be issued as a supplement to the Confession of Faith; second, a revision of the Confession itself, either by the addition of a declaratory paragraph or a change in the

text.

The Missionary Outlook in China

A letter of Yuen-ShiKai, Governor of Shantung (the province in which the Boxer movement began), addressed to the representatives of American and British missionary societies, states that throughout the recent disorders he had instructed his subordinates to protect the Christians. He then goes on to say: "You, Reverend Sirs, have been preaching in China many years, and without exception exhort men concerning righteousness. Your Church customs are strict and correct, and all your converts may well observe them. In establishing your customs you have been careful to see that Chinese law was observed. How then can it be said that there is disloyalty? To meet this sort of calumny I have instructed that proclamations be put out. I purpose I purpose hereafter to have lasting peace. Church interests may then prosper, and your idea of preaching righteousness I can proThough Yuen-Shi-Kai's good faith may be open to suspicion, the Rev. Griffith John, of the London Missionary Society, who forwards the Governor's letter, adds that the Society's thirty houses of worship in a single prefecture which had been destroyed by the Boxers would

Church in China, said he, had come out of the furnace transfigured; her converts in general showed a splendid fidelity. In a previous letter Mr. John described his reception on his return with his associates to the station in Central China whence they had been compelled to flee for their lives last summer. The station was some days' sail up the Yangtse, hundreds of miles from any foreign force. Not only were the missionaries hospitably received with many demonstrations of welcome,

but the local officials volunteered to indemnify them for their losses, saying that better protection in the future would be promoted by payment of indemnity for the past. In the settlement that ensued the missionaries rated their loss at less than the actual amount, with a view to the moral benefit of moderation. Such a

thoroughly attested fact does much to dispose of the oft-repeated assertion that the Chinese are generally hostile to the missionaries.

Public Affairs

Wisconsin University Higher Education in has established four new courses to fit students to discuss and administer public affairs. The first of these courses is one in statistics, which will not only teach the general outlines of statistical science, but also equip students to enter the constantly widening field of statistical work that is conducted not only for the State and municipal governments, but also for railroads, insurance companies, and other great organizations. This course is one which might well be made a part of the general training of all who profess to have received a higher education, for, however trying statistical information may become, statistical misinformation is incomparably more trying, and a very elementary course would keep people from building whole sermons and magazine articles and even philosophies upon such current misstatements as that "nine business men out of every ten pass through bankruptcy," or that "machinery enables us to produce ten times as much as our grandfathers did a century ago." The second of the new courses is one in practical sociology, which requires class work to be supplemented by the direct study of social conditions and reformatory and charitable institutions,

This course is admirably planned as a preparation for pastoral work. The third course is one in public service, including methods of administration and a knowledge of diplomacy. Inasmuch as the growth of our democracy steadily increases the number of official positions for which special preparation is necessary, and to which competitive examinations furnish on the whole the safest method of appointment, this course promises to be one of practical value to an increasing number of students. The fourth course is a more general one in journalism, which will be given in connection with the work in the School in History, and will aim to equip students to discuss the wide range of social, economic, political, and historical questions upon which all journalists are wrongly supposed to be informed. Upon the whole, the new work planned by Wisconsin University seems to us of exceptional importance. Such courses are especially valuable in a democracy, where higher education ought to have as its first concern the fitting of the largest possible number of citizens to act intelligently regarding the concerns of the commonwealth.

Cheap Car-Fares in Berlin

Professor Edmund J. James, of Chicago University, in a recent article on the traction question in the "World Review," describes the method in which the city of Berlin has solved a street railway problem even more difficult than that which now confronts Chicago. In Chicago nearly all of the street railway franchises expire two years hence, when the city will have a free hand. In Berlin the reform system was introduced in 1895, though the franchises held by the railway companies were not to expire until 1912. The Berlin companies, furthermore, were more unprogressive and quite as selfish in their attitude as those of Chicago, and professed that they did not even care to change from horse to electric traction. The Berlin city authorities, however, knew the economy of electric traction to the street railway companies, and refused to make any concession to them for introducing the electric plant except the lengthening of their charters by eight years. return for this extension the city stipulated

In

that in 1920 the entire plant, tracks, wires, waiting-rooms, and everything else, should pass into the possession of the city free from any charge; that the companies should meanwhile pay eight per cent. of their gross income into the city treasury; and-most important of all to the general public-that the old system of graduated fares, ranging from one and one-fourth cents to six cents, according to the distance, should give place to the American system of uniform fares, the fare being fixed at ten pfennigs, or 2.4 cents. The Berlin system does not provide for the free transfers which are usually a valuable feature of our American system; but the rate charged is none the less lower than in any American city in which five-cent fares are still in force, for while our transfer system greatly lengthens the possible ride, it lengthens very little the average ride taken by the street railway patrons. In New York City a few years ago the report of the Metropolitan Street Railway system showed that the number of transfer tickets used was hardly a fourth of the number of cash fares. That a foreign city supposed to have a greater concern than American cities for the vested interests of capitalists should have made so good a bargain with its street railway companies ought to lead American cities to take a more determined stand for the rights of the people.

Mr. Chadwick's Commemoration

The Second Unitarian Church in Brooklyn, which commemorated its fiftieth anniversary on Sunday, April 14, is one of the comparatively few churches whose ministers in these times of change may be described in the old phrase as "settled." The ministry of its present pastor, the Rev. John White Chadwick, already covers a period of thirty-seven years. His predecessors were the Rev. Samuel Longfellow and the Rev. N. A. Staples. Mr. Chadwick came to the pastorate from the Harvard Divinity School. While he has attracted many choice spirits and keen minds to his congregation, the outside parish to which he has ministered by his printed sermons, articles, and books has been far wider. His thoughtfulness, courage, and candor, his poetic insight and strong ethical note, are deservedly esteemed.

Shall the Negro be Educated?

We are sorry to see the proposition seriously made in some of the Southern States to divide the school fund so as to give all the taxes derived from the whites to the education of white children, and only the taxes derived from colored people to the education of colored children. We are glad to see this proposition condemned, as it ought to be, by the best citizens in the South, without regard to party, and generally regarded by them as an appeal by politicians to the prejudices of the lower classes, not as a practical proposition to be seriously entertained. No doubt there is something in the prop osition which may seem, on a mere casual and careless consideration, to have in it an element of fairness. We have occasionally heard the same proposition in a different form in the North. It has been sometimes seriously proposed to relieve all Roman Catholics from the school tax, and leave them to educate their own children in their own Church. It has been sometimes seriously questioned why the rich man with one or two children whom he sends to a private school should be taxed to pay for the education of the poor man's half a dozen children in a public school. Why should not Protestants educate them selves, and leave Roman Catholics to provide their own education? Why should not the rich educate their children, and leave the poor to educate theirs? Why should not a feudal aristocracy educate their children at Eton and Rugby and Winchester, and leave the workingmen and the laborers to provide for their children such education as they desire? Why should not the whites educate themselves, and leave the colored people to provide for their own education? These questions are simply different forms of the same question-namely, Why should not the strong and rich and cultivated take care of themselves, and leave the poor and unprosperous and ignorant to take care of themselves?

In a Christian country, in this year of grace 1901, it ought not to be possible to ask this question; but since it is asked, let us try to answer it. Those who ask it ought not to suffer any illu

should any intelligent community object

sion. It is really the question, Why

to have attached to it and forming a part of it a mass of ignorant and immoral persons, living perhaps in a state of dull content with their animal conditions, perhaps in a state of chronic envy of their more prosperous neighbors? Surely history has given in more than one tragedy an answer to that question. It was the ignorant plebs who destroyed Rome. It was the uneducated mob whose irruption inflicted on France the excesses of the Revolution. It is the unschooled peasantry of Ireland which keeps in hopeless poverty an island rich in agricultural and commercial possibilities. It is the ignorant population in our great cities which every now and then inflicts upon it an ugly, dangerous, and costly mob. These seven millions of colored persons are going to remain in the South. deport them is physically impossible. To absorb them by intermarriage with the Anglo-Saxon race is not thought of as possible by any one whose judgment is determined by facts, not by a priori theories. They are not dying off, and will not thus disappear from the American continent. They cannot be reduced into a condition of slavery, and no one wishes so to reduce them.

To

What remains? But one alternative: to give them the best education they are capable of receiving, or to leave them to increasing degeneration and decay, a burden and a peril alike to themselves and to their neighbors. The answer to the question, Why not leave the colored people to grow up without education? is well put in a sentence by Dr. J. L. M. Curry: "We must elevate this race or it will drag us down." The colored people educated and made a component part of the industrial and political organization of the South, contented and prosperous, self-respecting because worthy of respect, will add to the wealth, the prosperity, the happiness of the South. Left uneducated to drop in successive generations into ever lower stages of barbarism, they will be a burden bound upon the back of the South, if not a millstone bound about its neck.

For the South now to abandon the colored people to themselves would be not only a public calamity, it would be a

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