Revealed truth must stand and will stand every method of investigation, whether it be the scientific, the historical, or the exegetical. Instead of being losers by this method, we are the gainers, because it is bringing about an academic honesty and sincerity that we have not always known even in the church, and instead of the pulpit being, as it has been called, a "coward's castle," the pulpit will boldly proclaim the truth as this church has received the same, and not simply garble a few platitudes that are lifeless and not the application of Christianity to immortal souls of this generation. The brave and accurate preaching of God's word is the crying need of the age; that preaching which eliminates personal opinions and honestly proclaims the truth as God has revealed it to His church; and not simply the truth, but the whole truth and nothing but the truth; and when God's ambassador clearly discerns God's revealed truth and clearly expounds it to the faithful with the same assurance that St. Paul wrote to the Corinthians: "We know the things that are freely given to us of God, which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth;" when with this same assurance we preach and accept revealed truth, it will go far toward dispelling the unrest of the religious world in our day.

[Churchman.]

"Organic fellowship," "visible and organic oneness,"—these are not only ideals, they are not mere heights attained through faith and order. They are the fundamental facts in Christ upon which the church is built. They are the simple, sacramental basis of the church. It is surely impossible that that which is intended for the salvation of the world, that what is to be the means of reaching and saving common humanity everywhere, should be or can be a matter for historians or a matter for a few favored people, or in any sense a complex thing to be understood only by the few. In its original nature and character the church to be the church of the world must be simple. Membership in a family demands nothing as a prerequisite of the member born into it, but it demands everything of the member when born in order to fulfil the relations into which he is born. Membership in a nation demands conditions so simple of those who come into it or are born into it that practically citizenship in the nation is available to all. How can the analogy be resisted when universal citizenship in the eternal kingdom of God is substituted for that of the family and of the nation. Short-cuts, next-steps, philosophies and definitions must be subordinated to the everpresent fact—the governing principle of the family of God.

[Samuel Harden Church at Christian Church Convention, Pittsburg, Pa.]

The church universal for which I am pleading must be the church whose paramount purpose is the fulness of life on earth in accordance with the example of Jesus. We have got far away from that doctrine of the olden time that religion was devised to prepare men for death, the grave, and heaven. The kingdom of heaven is within you! We have got far away from the idea of a hell after death, which is a slur on the nature of God. Is it not a monstrous perversion of those attributes which alone would make God worthy of the love which we, His children, cherish for Him, to maintain that He requires a man either to believe or to do anything in subjection to Him, with the alternative of being damned after death? Yet some men have gone far beyond this in choosing certain accidental texts on which to erect a destiny of cruelty and blood. It is God's will that we suffer here for every conscious disobedience to those laws which our hearts tell us should be inviolate. That is all the hell that exists or that ever did exist; and in destroying the power of the church to torture us either here or hereafter, we have compelled her to cease from tyranny and restore the Saviour's way of gentleness. That, or she must perish!

[Rev. Frank N. Riale, Ph.D., D.D., in Christian Work and Evangelist.]

Christianity in its final, fullest, and most practical aspect is life. It is not primarily creeds, though often men have practically thus thought it; they are but the logical inference or logical incident of it. It is not a mere code of duties; that is but an ethical and essential expression of it. It is not merely building cathedrals or building almshouses and hospitals; these are but the esthetic and humane expressions of the mystery of godliness everywhere manifest. Christianity is foremost and fundamentally life—the life of God expressing itself in the life of men; so that they not simply rethink His thought, or redo His deeds, but relive His life, and become more and more fully the express image of the Father's glory—more and more fully the Immanuel—"God with us." If the signs of the time mean anything in the thought world, it is a demand to reformulate the message of the Messiah in the thought language of the hour—in terms of life; for this is the last word and lost chord of evolution, the most holy place of all creation, life abounding and triumphant. It is the key to the kingdom of all kingdoms, for it alone brings forth the practical product that means the true Eureka of the world's universal and most holy quest.

[William E. Rutledge in Standard.]

The truth is what we want. As Christian men and women, we want the truth as to our relations and our duty to politics. Truth is light. It drives away the fog. It gives us a clear sky. It elevates us. The truth makes us free. Many Christian men have come to view politics as a subject so low, so mixed with crookedness and corruption, that they would better leave the subject alone. To be in politics is to be looked upon as a dirty man, is the view many people take of it. Politics is the science of government. God is the author of government. Then politics is just as clean as the hand of God. Many Christian men say it will not do to mix politics and religion. If government has been authorized by God, we cannot separate politics and religion. It is not, as a rule, a good policy to mix too much politics in your religion, but you cannot put too much religion into your politics. You cannot be wrong politically and right religiously. You cannot aid or encourage a wrong principle in civil government and enjoy the right relations with God who authorized civil government. You cannot knowingly vote for a principle not in harmony with righteousness, and then pray from your heart to God, "Thy kingdom come. Thy will be done."

[Christian Register.]

The cast of mind that can recognize no virtue outside of what is traditional and sanctioned must always remain an enigma to the eager searcher for what is good in itself, and vice versa; although he who has shaken off the tyranny of custom is wont to be more tolerant of his adversary's peculiarities than is the custom-enslaved person of his radical opponent's unwillingness to bow to convention. The enlightened progressive will generally yield a good-natured acknowledgment that it takes all sorts to make a world, but the bred-in-the-bone conservative can see no good whatever in upsetters of the established order.

[Continent.]

The age of miracles is not past. Today, as in the days of the apostles, a church attested by miracle—that is, by the phenomenal intrusion of the power of God into the affairs of men and women—is the only church which can command the world.