of his eloquence. Yet those who know him best value the man even more than the orator. When one remembers his Hindu heritage, his command of English is marvellous. Speaking with measured tone and accent, he holds his audience not by a chain of dialectic, but by the sincerity of his conviction, the beauty of his imagination, the charm of his diction, and the breadth and elevation which he finds in his theme. Hospitable in mind, catholic in spirit, appreciating the best in all religious systems, Mr. Mozoomdar is the prophet of a new dispensation of faith, hope, and love, the apostle of the Oriental Christ.

works, if indeed any other, by a foreign author, prepared by himself in English, and especially on a theme of such nature as this, have met the cordial greeting accorded to this volume by both secular and religious press. Moreover, few books ever written reveal more vividly the intense individuality behind the printed word than Mozoomdar's "Oriental Christ." It is the spiritual insight, the love, the tenderness, the dread of evil, the delight in righteousness of a living, eager soul that in these burning, passionate pages is laid bare. We may wonder at the self-revelation in the paragraphs; at the relig

ious "confessions" here and there artlessly, childlikely set down; again, we may not feel that at every point, in all the views he presents of his great subject, we "agree" with him. But all the same we read and read, turning page after page and scanning chapter after chapter, almost breathlessly.

"The Oriental Christ." What is the volume? The "idea" in the remarkable book-for certainly, and in more than one particular, it is remarkable-may perhaps best be briefly stated by combining a saying of Keshub Chunder Sen, the former Brahmo leader, with a sentence or two from the author's Introduction:

"Was not Jesus Christ an Asiatic? He and his disciples were Asiatics, and all the agencies primarily employed for the propagation of the gospel were Asiatic. In fact, Christianity was founded and developed by Asiatics in Asia. . . . Yet the Christ that has been brought to us in India is an Englishman, with English manners and customs about him and with the temper and spirit of an Englishman in him. Hence it is that the Hindu people shrink back. . . . Go to the rising sun in the East, not to the setting sun in the West, if you wish to see Christ in the plenitude of his glory and in the fulness and freshness of the primitive dispensation. In England and Europe we find apostolical Christianity almost gone; there we find the life of Christ formulated into lifeless forms and antiquated symbols. . . Look at this picture and that: this is the Christ of the East, and that of the West. When we speak of the Western Christ, we speak of the incarnation of theology, formalism, ethical and physical force. When we speak of an Eastern Christ, we speak of the incarnation of unbounded love and grace."

Some of the many leading press reviews of the book reveal further its scope and power. We have room in this issue for the following brief selections only, from long articles:

The volume is in a double sense a curiosity of literature. It is wonderful in its pure, sweet and flexible English, coming from an alienand that an Oriental-mind. It is more wonderful still in its tone of tenderness-almost of passionate affection-for the Christ which it portrays. One might search Christian literature and scarce expect to find elsewhere, even in Thomas à Kempis and works of that passionate school, language more laden with love and trust than abounds along these flowing and fertile pages.-Congregationalist.

A most valuable book, broadening one's view, increasing one's love. Charming, reverent, elevated. It is a book to be owned and read, and re-read.-Christian Advocate.

The book contains thirteen chapters, viz.: The Bathing, Fasting, Praying, Teaching, Rebuking, Weeping, Pilgriming, Trusting, Healing, Feasting, Parting, Dying, and Reigning Christ. No student either of literature or of Christianity should fail to own and read the volume. [Cloth, 193 pages, $1.25.]

The New Bible and its New Uses. By Joseph Henry Crooker, author of "Jesus Brought Back," "Problems in American Society," etc., etc.

Mr. Crooker's new volume is meeting large appreciative notice. From the numerous reviews received we select for reprinting in this Department the following passage from the Milwaukee Sentinel, which devotes over a column of fine print to the book, saying, among other things,

Mr. Crooker's book on the new uses of the Bible is popular in form, very readable, and significant as an exposition of the modern and enlightened view as to the function of the Scriptures in the religious life. Mr. Crooker himself occupies advanced ground, but his liberalism is never dogmatic or offensive, and his argument is persuasive rather than astringent. The moderation and sweet reasonableness with which his views are expressed should render his treatise acceptable in the reading even to those whose ideas are more conservative than his own.

The fact is that in the light of modern study and investigation the Bible can no longer hold its own as an inspired and infallible revelation, miraculously given and preserved for the instruction of mankind. The reasonable opinion seems to be that it is as accurate as we have any right to expect if regarded simply as the work of honest annalists, but not sufficiently so for a supernatural revelation.

Much new light has now been shed on the canon of the Bible, on the influences and processes which operated in transforming these pieces of literature into sacred Scripture. We now, for the first time, form a clear and natural picture of the growth of the Hebrew religion. As Matthew Arnold pointed out, the Hebrews had a genius for righteousness as had the Greeks for beauty, and it is therefore that their religion is of peculiar interest, as well as from the fact that Jesus was the highest possible development of this powerful and continuous bent of the race. In the chapters on the Kenosis and the Limitations of Jesus, this Unitarian view is very winningly set forth, and the following passage presents to the best advantage Mr. Crooker's own position:

"The view of Jesus as an ascending man, showing us how to reach the infinite life and helping us to create the kingdom of heaven. holds the resources of moral excellence and spiritual enthusiasm; and this view, rather than

that dogma which defines him as a God emptied of his Godhood, will command the future. There is no one who wishes to degrade Jesus or lessen the love of men for his character. . . . The measure of his helpfulness to us is not in our theory of his miraculous origin or mystic office, but in what he does to show us what the divine life is, in what he does to enable us to realize the spiritual possibilities of our common human nature."

No amount of scientific analysis of the Bible can so degrade it as the weak and foolish uses to which it is diverted by weak and foolish minds. Clear-sighted investigation with truth for its ally can never work harm.-Milwaukee Sentinel.

[Cloth, 286 pages, $1.00.]

Unitarian Catechism.

By M. J. Savage, with an Introduction by
E. A. Horton.

They make a mistake who avoid owning and reading this little work under the impression that it is valuable only as a Sunday-school textbook or question-book. It is an "easy volume" of general Liberal information. It presents, in concise, direct, instructive, and, withal, simple and convincing mode, the great points of all Liberal doctrine. It contains what every Liberal thinker, young or old, must a hundred times a year wish he had at hand, or in his memory, in just this plain, direct form. With this in pocket, or its contents in mind, he could not only, at any moment when called upon, give a reason for the faith that is in him, but he himself would, from the time of reading it, be better satisfied and more in love than ever with his faith and belief and liberalism, and would know he had good grounds for all.

In his Preface Mr. Savage says:

This little Catechism has grown out of the needs of my own work. Fathers and mothers have said to me, "Our children are constantly asking us questions that we cannot answer." Perfectly natural! Their reading and study have not been such as to make them familiar with the results of critical scholarship. The great modern revolution of thought is bewildering. This is an attempt to make the path of ascertained truth a little plainer.

Besides

This is the call for help in the home. this, a similar call has come from the Sundayschool. Multitudes of teachers have little time to consult libraries and study large works. This is an attempt, then, to help them, by putting in their hands, in brief compass, the principal things believed by Unitarians concerning the greatest subjects.

The list of reference books that follows the questions and answers will enable those who wish to do so to go more deeply into the topics suggested.

To this, Mr. Horton, in his brief "Introduction," adds:

The preface by Mr. Savage gives the reasons, clearly and concisely, why a book like this is needed. It answers a great demand, and it will supply a serious deficiency. I gladly record my satisfaction in the character of the work, my hope of its wide acceptance and use, my appreciation of the author's motives in preparing it. The doctrinal positions are in accord with rational religion and liberal Christianity, the critical judgments are based on modern scholarship, and the great aim throughout is to assist an inquirer or pupil to a positive, permanent faith. I am sure that in the true use of this book great gains will come to our Sundayschools, to searchers after truth, to our cause.

The different sections of the book are entitled as follows:

Religion; God; Man; Bible; Jesus; Evil and Devil; Salvation; Church; Duty; Death and After. Appendix, Books of Reference.

We quote, in what follows, detached questions and answers from the single section on "Jesus." Although fragmentary, the passages given will practically demonstrate what the book itself is:

In what year was Jesus born? About the year 5 or 4 B.C.

How could the Christ be born before Christ? The date was not fixed at the time, and many years later this mistake was made.

What time in the year was he born? We do not know.

Was he not born on Christmas Day? No: this date was not fixed until four or five hundred years after Jesus was born.

Why was this date chosen for celebrating his birth? Because it was already a popular festival day.

What kind of day was it? Much like our present Christmas. It was the birthday of the Sun-god, and so of the year.

What did people do on that day? They exchanged gifts, and made it a day of human equality and good will. Slaves were feasted and waited on by their masters.

Where was Jesus born? Probably in Nazareth, a small hill-town in Galilee.

Why do Matthew and Luke, then, say he was born in Bethlehem? These stories about his birth are very late and of no authority. The Jews expected their Messiah to be born in Bethlehem; so, after people came to believe that Jesus was the Messiah, this belief grew up.

Who were his parents? Joseph and Mary. What kind of persons were they? Simple peasant people. His father was a carpenter.

Had he brothers or sisters? Yes: he was one of a large family.

What do we know of his childhood? Almost nothing, except as we may find out what a Jewish childhood was in those days.

What did a Jewish child learn? He learned in the synagogue to recite the wise sayings of the Old Testament and of the Fathers.

Did he learn any science or philosophy? No: his people at that time had no knowledge of science, and did not think of the world as under natural law.

How long was his ministry? Probably only a little over a year; though John seems to make it three and a half. There was even a later tradition that said he lived to be fifty years old.

How did he preach? In a simple, conversational way, drawing his lessons from flowers, leaven, the farmer's work, as well as from Script

ure.

Did he deliver any long sermons? Probably not. The Sermon on the Mount was not all spoken at any one time or place.

How else did he teach? Often in parables; that is, by telling stories with a lesson that people would remember.

How was he received? The people were glad to hear him.

How did he differ from common teachers? They were generally dry and formal in their methods.

What did they teach? The law of Moses and the traditions.

What did he teach? God's love and human duty.

What was his disposition? He was tender and loving, always ready to help and comfort.

Was he ever severe? Only towards people who were hard and proud and who looked down on their fellow-men.

Who did he say were fit for the kingdom of God? Those who left off their wrong-doing, and were loving and helpful like himself.

Did he make any other condition? No: he did not.

Did Jesus teach science or politics or help solve great social questions? No: he shared the belief of his age and his people concerning all such matters.

Did he help the world, then, to settle any great intellectual problem? No: his greatness was that of character and spiritual insight.

When did the stories of the miraculous birth and resurrection of Jesus grow up? Long after his death.

Did Jesus work miracles? Not in the sense of disregarding natural laws.

Did he possess any wonderful powers? Probably he did, especially in the soothing and cure of those afflicted with nervous diseases.

Have others had similar powers? Yes: many others.

Did the people of those days care for proof? No: they easily believed any story that pleased them.

Why? Because they had not yet learned of the order and law of the natural world.

What kind of man was Jesus? He was the great radical reformer and leader of his age. What is Jesus to us to-day? Our great spiritual inspiration and example.

[Paper, 20 cents. Cloth, 30 cents.]

Jesus: His Opinions and Character.

The New Testament Studies of a Layman.

By Hon. George F. Talbot.

Most of the books upon the subject treated by this volume (as the Preface to the present volume sets forth) have been written with the purpose, more or less confessed, of strengthening and confirming the devout prepossessions by which they were inspired. Of the fewer of them written in a historic spirit, and regarding Jesus, his character, teachings and influence as normal developments of a civilization that has advanced, not only by natural evolution, but by strong impulses given to it by the incursion of great men and the spring-tide of great epochs. a large number, if not most of them, have been marred either by lack of method and consistency, or by the attempt to support some particular theory.

Quoting directly from the Preface:

What seemed to be called for was a judicial and critical study of the traditions of Jesus, which should find, in the nobleness of his character and in the peculiar national sentiments of the race to which he belonged, a reason for the daring ambition that drove him to the accomplishment of his destiny; which should explain how a new religion, the element of excellence and permanence in which was its system of esoteric ethics, should have subjected its author, through the general disaffection of his countrymen, to a premature and cruel death, and what peculiar conditions of the world and what cooperating agency of kindred minds contributed to give new vitality to that religion after it had been, apparently, overthrown by his murder and the scattering of his disciples.

It will at once be seen, thus, that the treatment of the traditions of Jesus' life and thought in this volume is, in Matthew Arnold's phrase, “rigorous and vigorous." Its importance, at the same time, cannot be overestimated. As a reference-work alone it is perhaps unrivalled. To the student of Jesus' life the value of its different chapters as systematic compendiums of the thought, sayings and deeds of Jesus is not excelled. It will be read with unusual instruction and real gratitude by any one desiring a straightforward and vivid presentation of the religious, ethical and social beliefs of the man Jesus.

We commend it for a tone of candor and a spirit of research which make us feel that we are not reading a mere plea or argument, but a careful attempt to sift the evidence and arrive at an unbiassed conclusion.-Woman's Journal. [Cloth, 471 pages, $1.50.]

THE

VOL. VIII.

ODE TO THE PARLIAMENT OF

RELIGIONS.

The New World's call hath summoned men to prayer;

And swift across the ocean's path of foam,
Along the mountain track, or desert's glare,
And down the shady valleys, they have come.
O golden, olden East,

Right welcome to the feast!
The New World welcomes you,
In the most holy name of God,
The glad West welcomes you.

The New World's call hath summoned men to prayer;

All Christendom hath felt her great heart beat,
And Europe's messengers from everywhere
Still wake the echoes with their coming feet.
O Mussulman and Greek,

The glad New World doth seek
With Christian and with Jew,
In the most holy name of God,
To love, and welcome you.

The New World's call hath summoned men to prayer;

And Africa hath heard the call, and cried
To her most noble sons to haste and share
The brotherhood of worship, side by side.
O heirs of liberty!

Dear negro brothers, ye!
At last at one with you,

In the most holy name of God,
The New World welcomes you.

And all the creeds of men have come to praise,
And bend in worship at the Great White
Throne

Of Him the Father of us all, and raise
The all-world's prayer to Him the great Alone.
O creeds, whate'er ye be,

The Truth shall make you free;

And be ye old or new,

In the most holy name of God,
The New World welcomes you.

Let Moses still be reverenced, and the name
Of Buddha fill his worshippers with awe;
Still let Mohammed from his people claim
A sober life and conduct, as before.
Yet nought of outlook shall be sacrificed

By which Man doth his soul's horizon scan,
For over all the creeds the face of Christ

Glows with white glory on the faiths of man.

No. 11.

And all the symbols human tears have stained,
And every path of prayer man's feet have trod,
Have deeper knowledge of Man's Father gained;
For back of soul and symbol standeth God.
In fulness of the time,

From every creed and clime,
The New World, and the Old,
Pray in the Age of Gold.

In one great host, on bended knee,
The Old and New in Unity
Of Truth's Eternal Good

To East and West unceasing given,
Proclaim in sight of Heaven,
In the most holy name of God,
Immortal brotherhood.

L. ORMISTON CHANT.

SMALL THINGS AND GREAT IN RELIGION.

A SERMON PREACHED BY EDWARD EVERETT HALE, D.D., IN THE CHURCH OF THE MESSIAH, CHICAGO, SEPT. 17, 1893.

Matthew xxiii. 23 is the first and only time that Christ addresses the Pharisees in this bitter way. Up to this time he had given them a chance. He is working for the kingdom of God alone; but these men representing the kingdom of God are taking care of small matters, such as the payment of tithes of mint, anise, and cumin, and leaving more important matters alone. Christ says, "These ought ye to have done, and not left the other undone." Christ, in all the intensity of his work, has to meet people who are troubled. If a man breaks off a head of wheat on the Sabbath day and rubs it in his hand while he is working for the kingdom of God, he is alive with prayer and hope for man and perfect relation to God, while they are worried by the nicest details of the arrangement of ancient ritual. Our wise friend, Dr. Hedge, once described the contrast between such habits of life as the contrast between religiosity and religion. Religiosity is an old word in the English language restored by Carlyle and others to