the world a system of belief which shall find room for all phases of human development, a life-system which shall abolish the old dualism of sacred and secular, and treat all truths as aspects of the one great revelation of the Infinite through nature, man, history, and society. Truths, wherever discovered, must be treated as divine, whether in theology, philosophy, science, or in the writings of dramatists and novelists. The distinction between sacred truths and secular truths must be abolished by any religious theory which hopes to interpret to the modern mind the three great problemsGod, the Universe, and Man. The term revelation must no longer be restricted to the idea of God; it must be stretched so as to include the Universe and Man. Theology and philosophy deal with the revelation of God; science deals with the revelation of the Universe; and literature, including psychology, history, sociology, literature, poetry, and fiction, deal with the revelation of Man. In this way culture and religion, long divorced, will be reunited. That this view is at last being grasped by thoughtful theo

logians is plain from the address delivered recently by the Rev. H. Van Dyke, Professor of Literature at Princeton University.

In the words of Professor Dyke: "It is not necessary to name God in order to revere and obey Him. I find the same truth to life in 'King Lear' as in the drama of Job, and the same sublime, patient faith, though the one ends happily and the other sadly. The Book of Ruth is no more and no less Christian, to my mind, than Tennyson's 'Dora.' There is the same religion in the 'Heart of Mid-Lothian' as in the Book of Esther. The parable of the Rich Man lives. again in 'Romola.' In 'Dr Jekyll and Mr Hyde' St Paul's text, 'The flesh lusteth against the Spirit,' is burned deep into the heart. I read in Shakespeare the majesty of the moral law, in Victor Hugo the sacredness of childhood, in Goethe the glory of renunciation, in Wordsworth the joy of humility, in Tennyson the triumph of immortal love, in Browning the courage of faith in God, in Thackeray the ugliness of hypocrisy and the beauty of forgiveness, in George Eliot the supremacy of duty, in

Dickens the divinity of kindness, and in Ruskin the dignity of service. Irving teaches me the lesson of simple-hearted cheerfulness, Hawthorne shows me the hatefulness of sin and the power of penitence, Longfellow gives me the soft music of tranquil hope and earnest endeavour, Lowell makes me feel that we must give ourselves to our fellowmen if we would bless them, and Whittier sings to me of human brotherhood and Divine Fatherhood. Are not these Christian lessons? Name half a dozen of the great English novels at random-' Henry Esmond,' 'David Copperfield,' 'The Cloister and the Hearth,' 'Lorna Doone,' 'Romola,' 'The Scarlet Letter '-and who shall dare to deny that there is in these books an atmosphere which breathes of the vital truths and the brightest ideals of Christianity?"

Viewed thus, we begin to see the full meaning of the grand utterance of Carlyle: "Hast thou well considered all that lies in this immeasurable froth - ocean we name Literature? Fragments of a genuine Churchhomiletic lie scattered there, which time will assort: nay, fractions even of a liturgy could

I point out. But thou as yet standest in no Temple; joinest in no Psalm worship; feelest well that, where there is no ministering Priest, the people perish? perish? Be of comfort! Thou art not alone, if thou have Faith. Neither say that thou hast now no symbol of the Godlike; is not Immensity a Temple; is not Man's History and Men's History a perpetual Evangel? Listen, and for organmusic thou wilt ever, as of old, hear the Morning Stars sing together."

Eschylus, 14, 15, 145, 159, 160, Bunyan, 71.

Aristotle, 29, 30, 40, 90, 145, Calvin and Calvinism, 7, 197,