"That they may all be one, even as thou, Father, art in me, and I in thee, that they also may be in us; ... . and the glory which thou hast given me I have given unto them, that they may be one, even as we are one; I in them, and thou in me, that they may be perfected into one," etc.

From this it would follow that the disciples are equal with God as well as Christ, for they are said to be one even as Christ and the Father are one.

What Jesus doubtless meant was not that he and the Father were one in nature and person, but simply one in the great object of helping mankind, one in purpose and spirit, as were the disciples also.

"He that hath seen me hath seen the Father." JOHN XIV. 9.

If you take this to mean that Christ was God, you will find yourself in irreconcilable conflict with the context, in which Jesus speaks repeatedly of himself as distinct from God.

In verse 2 he speaks of "my Father's house." In verse 6 he speaks of himself as the "way" to the Father, not as the Father himself. In verse 16 he speaks of praying to the Father.

Notice the tone of the whole chapter. Throughout it Jesus refers to God as one to whom he looks for help, strength, command

ment.

If, however, you take the words in verse 9 in a figurative sense, as meaning he who hath seen me hath seen the representative of the Father, hath seen one in whom dwelleth the spirit of the Father, hath seen one who teaches the nature, character, and purposes of the Father, then you will find no difficulty in the context.

Any other interpretation would seem to be prohibited by John i. 18, "No man hath

seen God."

If, on the other hand, you take the words simply as the unthinking exclamation of a man utterly amazed at finding himself in the presence of one whom he believed to be dead, then all difficulty with the context disappears.

"The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)."-Acts x. 36.

An intelligent reading of the context will show that, whatever the writer may have meant by this expression, he certainly did not mean that Christ was God; for he speaks of him as being sent by God, and as being anointed by God. The thought in the writer's mind was probably that Christ was Lord, leader, or head of all Christians, or of all men, Jews and Gentiles.

"My kinsmen, according to the flesh, who are Israelites; and of whom is Christ as concerning the flesh, who is over all, God blessed forAmen."-ROM. ix. 3, 4, 5.

ever.

It is only the faulty translation and punctuation of the authorized version that has made it possible to cite this text as evidence of the deity of Jesus.

The revised version gives the more accurate rendering in a marginal note, as follows:

"And of whom is Christ as concerning the flesh. He who is God over all is blessed forever. Amen."

The American members of the Revising and arrangement, as, in their opinion, giving Committee prefer the following punctuation the meaning more exactly:

"And of whom is Christ as concerning the flesh: He who is over all, God, be blessed forAmen."

ever.

Whichever of these two corrected forms you take, it is equally clear that the expression about God does not refer to the previous sentence, that is, to Christ, but is simply a solemn ascription, or doxology, used to close that particular section of the Epistle.

If you interpret this as meaning that Thomas declares Jesus to be God, you put Thomas in direct opposition, first, to his Master, who in verse 17 says, "I ascend unto my Father and your Father, and my God and your God"; second, to the writer of the Gospel itself, who in verse 31 says, "But these are written, that ye might believe that Jesus is the Christ, the Son of God."

By far the best way to arrive at an understanding of the meaning of the phrase is to compare it with the rest of Paul's writings.

Doing so, we find that Paul never speaks of Jesus as God over all, but, on the contrary, clearly distinguishes him from God.

See

"To us there is one God, the Father, . . . and

"Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ."

The want of clearness in this text results probably from errors in copying. The insertion of the word "our" makes the meaning clearer, but it is still a somewhat obscure phrase.

All we can do is to interpret it by the context. Only a few sentences further on (iii. 4-6) we find Paul speaking of "God our Saviour" as being our Saviour in "the principal and absolute sense," and of "Christ our Saviour" as being so in the secondary and instrumental sense. "God," he says, "pours out the Holy Ghost upon us 'through Jesus Christ our Saviour.'"

Thus Paul evidently thinks of them as distinct he does not intend to call Christ our great God. And so in many other places, some of which have been already quoted.

"This is the true God and eternal life."1 JOHN v. 20.

It has been asserted that "This" refers to Christ, and that therefore the writer affirms Christ to be the true God.

This is evidently an error; for throughout the rest of the Epistle Christ is plainly and clearly spoken of not as God, but as God's son. "The 'this' refers to the God who is imparted to us through Christ."

The above explanations are from the tract "God or Man" prepared by Rev. Herbert Mott of Providence and published by the Unitarian. Copies can be obtained on application.

ONE UPWARD LOOK EACH DAY.

Prayers.*

Sunday.

O Thou who hast compassed all the pathway of our lives, we thank thee that thy providence abides through every change. Thou dost cheer the loneliest lot with the comfort of thy presence; and we can only bless thee for thine unfailing care. Into thine own eternity thou hast called us, and set us in the midst of purposes we cannot measure; but we would thank thee for the good we know, and pray that thou wilt teach us patience till thou send more light. Waken our hearts to gratitude, O Lord, for mercies which have flowed upon us, day by day, in health and sickness, in labor and Give us grace repose, in joy and sorrow. to praise thee in our whole lives, ever seeking to know and do thy will, and giving thanks unto thee for all things. Amen.

Monday.

Eternal Refuge of those who are distressed, grant unto us that in all trouble of this our mortal life we may flee to thy loving-kindness and tender mercy, that so, sheltering ourselves therein, the storms of life may pass over us, and not shake thy peace within us. Whatsoever this life may bring us, grant that it may never take from us the full faith that thou art our Father. Amen.

Tuesday.

Almighty and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than we either desire or deserve: pour down upon us the abundance of thy mercy, forgiving us those things whereof we by conscience are accused, and giving us those good things which we are not worthy to ask. Amen.

Wednesday.

O God, whose kingdom cometh in spirit and in power, and who sendest thy word like the dew that falleth silently upon the earth grant that all who contend for the faith which thou hast given them may never injure it by clamor and impatience, but, speaking thy precious truth in love, may so present it that men may see in it thy goodness and thy beauty, who art the only true God. Amen.

Thursday.

Thou, our Life and Light, direct our steps into the way of peace, and strengthen our hearts to obey thy commands. May the

Selected from "Services for Public Worship" published by the American Unitarian Association.

Dayspring from on high visit us, and give light to those who sit in darkness and the shadow of death, that they may adore thee for thy mercy, follow thee for thy truth, desire thee for thy loving-kindness, who art the blessed Lord God eternal. Amen.

Friday.

O God, who art Peace everlasting, whose chosen reward is the gift of peace, and who hast taught us that the peacemakers are thy children, pour thy peace into our souls, that everything discordant may utterly vanish, and all that makes for peace be dear to us forever. Amen.

Saturday.

Grant unto us that we, feeling toward thee as children, may trust where we cannot see, and hope where all seems doubtful, ever looking unto thee as our Father that doeth all things well, our Father that ordereth all. Thus, knowing that all things are in thy hands, may we abide thy time, patiently doing the work thou hast given us to do. Mercifully give us peace in the hour of death, and afterward an abundant entrance into the life eternal. Amen.

SUNDAY-SCHOOLS.

There are to be Summer Unitarian Meetings at the Isles of Shoals, extending from July 11 to 18. On Thursday forenoon of that week the Unitarian Sunday School Society will hold a meeting, devoted to the interests of the Sunday-school. Valuable addresses will be given on special topics by Rev. Orello Cone, D.D., Rev. S. H. Roblin, Rev. Thomas Van Ness, and Mrs. James A. Beatley. The president of the Unitarian Sunday School Society will have charge of the meeting.

All Sunday-school workers and many others will be glad to know that Rev. W Hanson Pulsford is regaining his vigor, and gradually overcoming the effects of his bicycle accident. By the time this paragraph is read, he will be out of the hospital and enjoying the benefits of a seaside vacation.

We repeat the appreciative notice in the last Unitarian with regard to "Songs of Happy Life," by Miss Sarah J. Eddy. It is a book that will be of great aid to Sundayschools and public schools. Owing to the heavy expense involved in publishing the book, the original price of 25 cents a copy has been changed to 30 cents, postage 8 cents extra. Copies can be ordered of the Unitarian Sunday School Society, 25 Beacon Street, Boston, Mass.

I am happy to acknowledge several gen

erous donations since last month to the treasury of the Unitarian Sunday School Society. The deepening of the spring is altogether beautiful and rejoicing, but there is an added charm to the season for the officers of the Sunday School Society, when the churches and Sunday-schools kindly remember us and respond to the appeal for donations. One or two societies, never giving before, now begin the laudable habit; and some have increased their contributions over last year, all of which is encouraging.

The directors of the Unitarian Sunday School Society have in hand a scheme of lessons for next year, to be issued in weekly leaflets as heretofore, and trust that it can be carried out. The course of lessons has not been matured enough to warrant as yet full announcements; but it is hoped that, if fulfilled, the coming series will be attractive, not only in form, but in substance, for the Sunday-schools at large.

Volume XII. of Every Other Sunday finishes with the issue bearing date of July 4. Publication will be suspended for July and August, according to the usual custom. On the whole, a greater interest has been shown in this paper by the young people, and its financial condition has been better than in previous years.

Another edition (1,000 copies) of the New Song and Service Book has gone to the press. This book is now used by about one hundred and sixty Sundayschools; and the entire number of copies thus far published, including the present fourteenth edition, amounts to 13,000. This is gratifying, as it was issued only about a little over two years ago.

lowing have been published: 500 copies of Since announcing new editions, the fol"Scenes in the Life of Jesus, Advanced" also 1,000 copies of a Scriptural Liturgy, (This is the third edition of that grade); beginning, "Hear, O Israel!" also 500 sets of "Lessons on the Life of Jesus, Primary," by Mrs. J. C. Jaynes.

EDWARD A. HORTON.

YOUNG PEOPLE'S RELIGIOUS UNION.

Truth. Worship. Service.

[Address all communications to Miss E. R, Ross, Secretary, 25 Beacon Street, Boston.]

The national officers of the Union for the coming year are: president, Rev. Thomas Van Ness; vice-president, Rev. B. R. Bulkeley; Secretary, Miss Emma R. Ross; treasurer, Rev. A. P. Reccord; directors, Rev. Leslie W. Sprague, Rev. E. R. Shippen, Miss Catharine L. Edwards, Washington, D.C.

A national Committee of Service has been appointed, Miss Olive Prescott of Reading, Mass., Mr. Albert Scheible of Chicago, and Miss Alice L. Higgins of Boston, their work being to interest the unions in the denominational missionary stations, to suggest to local unions what each can do for its own improvement, its community, and the national union.

The following are members of the Advisory Committee to advise with the unions on matters of national importance: Rev. Ida M. Hultin, Moline, Ill.; Miss Ellen S. Eliot, Portland, Ore.; Rev. A. D. Hudson, Salt Lake City; Rev. S. M. Crothers, Cambridge, Mass.; Miss Selina E. Bres, New Orleans, La.; Rev. S. A. Eliot, Brooklyn, N. Y.; Miss Helen Garrette, Wilmington, Del.; Rev. W. S. Vail, Atlanta, Ga.; Rev. U. G. B. Pierce, Pomona, Cal.; Prof. W. H. Carruth, Lawrence, Kan.

A circular has been sent from headquarters, asking members and friends to send in at once suggestions of topics for next year's programmes, as it is desired to get the programmes out before vacation.

An important conference of representatives of the R. U. and C. U., Universalist, was held at the Universalist headquarters lately. Informal suggestions were made for: (1) co-operation of the two organizations in good-citizenship work; (2) common topics for religious meetings, beginning with January, 1898; (3) co-operation in charitable work; (4) some union meeting in Boston in the fall; (5) joint national union conventions.

The R. U. has voted to send a fraternal delegate to the national convention of the C. U. in Detroit in July, and the Ann Arbor Union will send a number of fraternal delegates also. The time seems ripe for cooperation of the liberal forces along some practical lines.

Y. P. R. U. has a session at the Summer Meetings of the Isles of Shoals, when representatives of the other young people's societies will speak, as well as those of our own denomination. At the Grove Meeting at The Weirs local unions in New England will send speakers. Both these meetings wil be very valuable to all interested in the Union and its work.

NATIONAL ALLIANCE OF UNITARIAN

WOMEN.

THE NEW YORK LEAGUE.-The last meeting of the year was held in May at the pretty little Unitarian church at Yonkers. Unlike our usual arrangement, the social hour over the box-lunch preceded the programme. Owing to the kindness of the Methodists, the League was entertained at

luncheon in their beautiful new church parlors, which were profusely decorated, walls and tables, with wild flowers.

When Miss Emma C. Low called the meeting to order at two o'clock, a vote of thanks was passed to the trustees of the Methodist church for their courtesy. There was a wealth of flowers, wild and cultivated, in the Unitarian church, the pulpit also being a bower of loveliness.

After the regular reports, Mrs. D. W. Morehouse, in behalf of the Religious News Committee, gave a comprehensive survey of the whole Unitarian field.

The subject for the day's consideration was "The Permanent Elements in the Teachings of Jesus." The first paper was presented by Rev. Florence Kollock Crooker of Troy. She showed how we can better judge of the true value of the teachings of Jesus, when seen at a distance of eighteen centuries, than if we were near his time, just as one can judge of the relative heights of the peaks in a mountain chain when one is afar off.

One of his greatest innovations was the blow struck to tradition, so-called authority. If the Jewish law was unjust, he appealed to reason, to the conscience, to the spirit of the law. He taught that people must do right, whatever their fathers may have erroneously believed; also what was right for one was right for all. He ignored the old belief that the Jews were the chosen people of God, -all humanity was one people.

The divine sonship of man he also taught. His doctrine of growth by service we believe to-day, moral faculties depending upon exercise for their development in the same manner as the physical powers. He showed them the law of cause and effect. As ye sow, so shall ye reap. These teachings of Jesus, she held, were permanent, underlying all that is true in human character.

Mrs. Emma Herzog of Yonkers followed on the same subject from her standpoint. She hastily touched on the other great religious reformers, and compared their teachings with those of Jesus, whom she considered "the residuary legatee of all that went before him." Although much of the teachings of Jesus is found in other sacred writings, still his words reach us with a peculiarly thrilling impressiveness. The Golden Rule is found in other religions; but it comes to us, with a burning authority, from him because he lived it, he taught by example.

The Sabbath was humanized by him. He taught that spiritual growth comes not suddenly, but is a gradual development. Other ethics fostered egoism, but Jesus taught self-renunciation. Faith and hope are among the strongest of his lessons; but

love, infinite tenderness, stands pre-eminent for all time.

In the discussion which followed Mrs. Rogers, Mrs. Donnelly, Miss Reeves, Mrs. Rockold, Mrs. Hamlet, and Mrs. Burton each had some contribution to offer. The president then bade adieu for the summer months to the members, after which a hymn and the Lord's Prayer closed the exercises. ALICE P. JACKSON, Rec. Sec'y.

BOOKS.

Faith and Fellowship.

By John Cuckson, Minister of Arlington Street Church, Boston, Mass.-This volume of seventeen sermons reveals the methods and character of the preacher at Arlington Street Church. They are published, he says, "in response to an oft-repeated desire on the part of parish

ioners and friends for some memento of a ministry, which, they felt, had not been without its influence on their lives, as a source of comfort." Though these sermons cover a variety of topics, there is a unity of thought running through them all. They are marked by positive religious convictions, stated with such clearness and force as to leave no doubt what the preacher means. The thought is definite, and put into vigorous words. The mind centres with intensity on a few central truths, which can be seen in their influence on the various subjects with which he deals. To him "Christianity not only furnishes us with the highest and most perfect thought of God and of his providence conceivable, but it also gives us the best idea, whether attained or unattainable, of the nature and duty of man. unique in its perfect thought of God. It is superlative in its idea of man. Neither science nor art, nor philosophy nor poetry, can improve in any degree upon the revelation of Jesus Christ as to the nature and destiny of man. The best history of the world for nearly two thousand years is the story of human effort to grasp that revelation and grow up into it. It is the religion of humanity in a sense in which no other cult can be regarded."

It is

Moreover, "the soul of all religion, and especially of the Christian religion, is loyalty to a great personality, who images to the imagination and the reverence of the race that still greater personality, otherwise unrevealed, and without a name." Again, "the Christian religion, in particular, is not only the love of such abstract qualities of truth, justice, mercy, goodness, but it is the love of these enshrined in a living character."

"When we study the character of

Jesus, we are not only struck with the strength and lucidity of his message to the intellect, his wonderful grasp of the world and of human life, the originality and excellence of his moral principles and his way of presenting them, the inspiring quality of his character and conduct, but we are amazed at the infinite charm of his personality, which was the secret of his power over the disciples, who came directly under his spell, and the only adequate explanation of that fascination which he has cast over millions of his followers in different ages, and in every part of the world, and which is one of the miracles of history."

"And so to love Jesus merely becharacter is excellent is to stop short of the cause his teaching is true and his moral vital and characteristic thing in his religion. It is to have a faith with inadequate power to stir the soul, a faith devoid of enthusiasm, and affected with spiritual atrophy. It lacks the personal warmth that provokes heroism and self-sacrifice. It is only when a great soul touches other souls, and captivates the mind and heart and conscience, that men are inspired for service and sacrifice, and are nerved to do and dare noble things for 'humanity.""

We have given these quotations somewhat in full, because they are the key which unlocks to us the distinctive features of Mr.

Cuckson's mind and preaching. These turn with intense light upon loyalty to Christ, and color his sermons and his prayers. Whatever topics he treats, they are considered in the light of a distinct Christianity, resting on the teachings of Jesus. There is abundant evidence of this in this volume, and forms the basis of his teaching. He gives to Jesus a unique place in history.

No one can read these sermons without

noting their directness, ability, and practical religious features. As literature, they hold a high rank, and will give comfort, strength, and peace to many who read them; for they mainly deal with those fundamental truths which form the basis of experience, life, and religion.

The July number of the Atlantic Monthly contains a correspondence between John Sterling and Emerson, which is delightful in its revelations of a man much loved by his friends, whose "short, brave course lifted and illuminated all about him," including his biographer, Carlyle, and his distant friend across the ocean, whose face

he never saw. Sterling's mention of the

"American epic on a small scale" has an especial interest just now that Job Durfee's poem, "What Cheer?" has lately been republished. The opening article of the

number is Woodrow Wilson's "The Making of the Nation."