stands for nothing vitally distinctive as compared with the appeal from China, or the neighbourhood settlement house, or the great reconstructive work of social service and liberal, and at the same time religious, education.

There are sure signs that the appeals of this kind are going to become more imperative and call for even more generous liberality. The oncoming demand for week-day instruction in religion, the plans which are now being thought out for giving graded instruction in the elements of religion in connection with the system of public-school instruction, are destined to make stupendous demands upon the liberality of those who believe that this must be done to stem the growing tide of unbelief and the selfishness, vice, and materialism which result from it.

That men are discontented with social and religious conditions as they now exist is increasingly evident. Those responsible in the various Christian communities for planning their church policies for the future are in the

presence of grave responsibilities. It is a crisis when much time needs to be spent in seeking through prayer to know what is God's will and purpose. If He calls us to Calvary, we must be willing, with a supreme faith, to go there and crucify our pride, and prejudice, "and whatsoever else may hinder us from godly union and concord." We need, also, to beware what we label in these days as "ungodly union." We need to ask, may it not be ungodly separation and disunion?

THE FINDING OF THE AMERICAN LAYMAN

The most significant discovery in the recent development of the Church has been the finding of the layman. He has found himself, and he has been discovered by the Church. In this discovery lies the hope and promise of a great spiritual democracy. The age of priestcraft has forever gone. The layman has come, and he has come to stay. With a new-born consciousness of personal responsibility, with a new-born

vision of his duty with reference to the mission of the Church, with a new-born realization of his own inherent priestly, prophetic, and kingly qualities as a son of God, and as a joint heir with Christ of the gifts of God, he stands to-day asking as never before, "Lord, what wilt thou have me do?" He thinks he is hearing the answer of his Lord in the cry of the world's need. He is convinced that the call to service and to co-operation is the call of the Father. He is offering himself for this service. He is saying, "Here am I. Send me."

In connection with the student association work, and the missionary volunteer work, and the Laymen's Missionary Movement, and the federation of Churches, and social settlement work, and co-operative endeavour for religious education, and on charity organisation boards, and Y. M. C. A. directorates, and in countless other forms of united Christian service, the laymen of our various and divided communions are coming to know and to respect each other. They are finding in one common faith, in one com

mon Lord and Master, a practical basis and inspiration for corporate service. They are asking why they cannot engage in corporate communion in search for closer bonds of unity with Christ and with each other.

There are other and far more significant movements looking to practical Christian cooperation which are welling up in the minds of thinking laymen, and they are talking to their ministers.

CHAPTER XXXVIII

OUR POSITION WITH REFERENCE TO THE ORTHODOX EASTERN CHURCH

'S it the opinion of the Church of Rome, or the great Eastern Church which restrains us? Surely their opinion is worthy of respect. As far as the Eastern Church is concerned, is it not fair to ask if we might not teach that Church some very valuable lessons by acting ourselves in the light of a broader vision, and by placing our orders in more vital touch with the ignorance and social injustice and the great, human needs of the world in a way that would bring larger light and liberty and power to men? Would not the Eastern Church ultimately respect us more if we used our orders and our influence in a way to make them more largely