order of Charles IX. He was Knox's old friend, and the shock was terrible. But worse news came. France was knee-deep in the blood of her Protestants. Post after post brought fresh accounts of the shocking cruelties. Hired cut-throats marched on their horrid errand from city to city. No reverence was shown to the hoary head, no tenderness to women and children. Seventy thousand persons were murdered in a single week. Night and Orcus, from their subterranean imprisonment, seemed to have burst forth upon France. For several days the streets of Paris literally ran with blood. It was the same all over France. Infants and matrons, the beautiful, the true, the good, were butchered indiscriminately everywhere.

The intelligence of the massacre of St. Bartholomew, producing the utmost consternation and horror in Scotland, inflicted a deep wound on the exhausted spirit of Knox. Having been conveyed to his pulpit, and summoning the remainder of his strength, he thundered, "the vengeance of heaven against that murderer and traitor, the King of France. Go," he said, addressing Le Croe, the French ambassador, whom he saw among the crowd, "Go, tell your master that sentence against him is pronounced, that divine vengeance will never be lifted from his house, that no son proceeding from his loins shall enjoy his kingdom in peace, and that his name shall be execrated to posterity!" Le Croe demanded that Knox should be silenced for the indignity done his royal master, but the Regent dared not.

The old hero's dying expressions were characteristic. "The day approaches, and is now at the break, when I shall be with Christ. And now, God is my witness, that I have taught nothing but the Gospel of our Lord. I know that many have complained of my severity; but my mind was always void of hatred !" And at five o'clock he said to his wife, "Go, read aloud where I cast my first anchor (John xvii.)." At eleven he said, "Now it is come!" and expired without a struggle. It was like the setting of a victorious October sun. So stirbt ein Held, so dies a hero,

In the churchyard of St. Giles, under the greensward somewhere that in Parliament Square carpets everything with beauty-for the exact spot is lost-they buried him, and

the Regent Morton spoke his epitaph: "There lies he who never feared the face of man."

Like his great model, him of the "camel's hair" and "leathern girdle," Knox laid the axe to the root of the tree, and a gentler spirit never could have shaken down the papacy, torn up its inveterate roots, and roused a stern race to rally round the new Gospel. He called up his country from the grave. "He put a new song in her mouth."

From that day to this she has been free. In such a man can we expect to find winning address or courteous manner? "What went ye out into the wilderness for to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled and live delicately are. in king's courts. But what went ye out for to see ? A prophet! Yea, and more than a prophet."

HACKNEY, ENG.

THE ACORN.

Once from off a bent twig shaken
By the west wind fiercely blowing,
On to ground all rough and barren
Fell a brown and shining acorn.
In its shell the small nut rested,
Half way down the sloping hillside;
Pale, tall grasses whispered to it,
Daisy heads bowed low before it,
Daisy faces, gray and withered,
Wrinkled with the age of summer,
Looked upon the slight intruder,
Gazed upon the small new comer.
When the sunny light of morning
On the sloping hillside rested,
Brightening the bending grasses,
By its warmth the dark earth cheering,
Waked the acorn from its slumber,
Roused into a life of newness,
Raised to live a life of beauty
In the world so rich and lovely.

Bent and beaten by the north wind,
Blowing from the land of snowflakes,
Scorched and shrivelled by the south wind,
Blowing from the land of sunshine,
Still the small stem struggled upward,
In the daylight struggled upward.
Buds to green leaves grew and faded,
Twigs to branches grew and lengthened,
In the days so swiftly passing,
In the years by us forgotten.

Now an oak tree, tough and sturdy,
Still it stands upon the hillside;
In its branches, in the spring time,
Nests by summer birds are builded.
On the ground, when acorns ripen,
Children play beneath its branches,
Gathering acorn "cups and saucers.'
So from seeds, small and well ripened,
Trees of beauty grow and strengthen;
Brightening the earth about them
With their wealth of fruit and blossom,
And from out their spreading branches
Sweet bird songs ascend to heaven.

The proper function of the Church is like to that of the State, the college, and the home. The Church has all along been of service, though indirectly and by somewhat crude methods, in the struggle for self-real;zation. The Church, to perform its function, needs to render direct and skilful assistance. The ideal self is gained by personal growth; and if the Church is to help in the gaining of this ideal self, it must be an institution for the production of development. But the production of development is education, and the Church is, therefore, in the last analysis an educational institution.

- Maud L. Cotton.

THE EDUCATIONAL CHURCH.

BY E. M. FAIRCHILD.

[The following abstract is made for the Unitarian from the suggestive article_contributed by Rev. E. M. Fairchild, of Troy, N.Y., to the September number of the American Journal of Sociology.-ED.].

"Church" is the term used to designate the institution of society which has interested itself practically and theoretically in matters of ethics and religion. The term includes all organizations devoted to this kind of work, no matter by what prophet they have been founded.

. What is the proper function of this Church? The Church is to help human beings perform their great life-task. This task must be the realization of some individual, personal ideal. This ideal is determined for each by the characteristics of his own internal life and by the needs of the environing life; it is both self-centred and altruistic. And the process by which this ideal for each is gained by each is a process of personal development.

The usual function of institutions is to serve the individual in his development. The progress of society comes through the development of the individual. The State furnishes the freedom which results from protection against interference by others, and freedom must be had in order to make the realization of the individual, personal, ideal possible. The college assists in gaining intellectual strength. It serves other ends, but serves this chiefly. The home plays large part in the fulfilment of the individual ideal by giving opportunity for the perpetuation of life in children, and for gaining the completeness of the individual.

The special work of the Church is the edu cation of the ethical and religious life. The discipline of the college will contribute to this, and that of the Church will contribute to intellectual development, but the centres of the activities of the two institutions are distinct.

It is the business of the Church to educate

humanity into highly developed ethical and religious life.

If the above analysis of the relation of the Church to society is correct, it becomes clear that society has a right to ask each church organization to furnish each human being intrusted to its care a discipline calculated to produce growth into developed ethical and religious life. Each church is to be judged according to its fruits. The young, crude life of its children is to be skilfully assisted in its efforts to gain fully developed ethical and religious manhood and womanhood. That church which produces men and women who live intelligently and in perfect devotion to the fulfilment of their highest ideals is the church that is greatest, because it serves society's needs.

Denominational divisions have arisen from the belief that God has given a revelation of the divine law. Each group united about a peculiar interpretation of the revelation has formed itself into a Church, for the purpose of advocating its interpretation. The motive which has governed the organization of these denominations has been a determination to carry on a propaganda, whether the various interpretations are justified or not. The resulting organizations are, therefore, such as to serve only indirectly the great end of existence for the human being, the realization of the individual, personal ideal. An organi

zation formed for the purpose of subduing all to belief in a particular system of ethical and religious doctrines in many ways obstructs the development of the individual. These are times in which the rights of the individual are being determined: each is king and servant. The organization of the Church needs to be somewhat changed, and suited closely to the function which it is proper for the Church to perform, the education of the ethical and religious life. The Church that serves society as it is to-day must needs be an educational institution instead of an organ for propaganda.

Since the Church has an educational function, it follows that its proper method of work will be determined by the application of general educational principles to its special ends. It will not do for the Church to adopt the methods of the college in toto. The education of ethical and religious life is a different task from the production of intellectual development.

To bring the growing mind to an understanding of the subject of ethics is to achieve an intellectual end, but that to be gained in ethical education is not simply an intellectual understanding of the right. An experience of mastering obligation to live true to the ethical ideals which the intelligence determines to be right is to be produced. We want men of honor and as unselfish as the Christ.

Religious education brings not simply intellectual insight into the infinite, but, also, a feeling of personal union with the super-personal God-life. Under a powerful religious education the child is touched with love of every living thing. The boy and the girl hear the voice of nature in the prattle of the brook; the trees speak by the rustling of their leaves; the thunder tells of power to be trusted, not feared. Death is nature's doing, and life is eternal. Courage, contentment, ambition to have part in the great world-struggle, possess the man and the woman, because of love for the God in whom they live and move have their being. The aged lie down in peace: their trust is sufficient in the hour of death. The mourners are content to finish their tasks: they see the face of love.

So the methods of the Church must be suited to its special field. It holds services rich in inspiring music, in strong expressions

of religious feeling, and in these services the members find opportunity for the expression of their own personal spontaneous emotions. Going to church is going to the very heart of things, to gain renewal of life. The room in which the religious service is held is an expression of the universal spirit; the large chorus interprets the God of love; the leader of the service is at one with his God, and speaks from the heart.

In order that different kinds of churches may be compared, a name is needed for this Church which considers its functions those of an educational institution, and which is founded on the great purpose of educating ethical and religious life. The best name in sight is the Educational Church.

A course of discipline must be arranged for this Educational Church. The life of the child, the boys and girls, the young people, those of middle-age, and of the aged, is to be supplied its proper food. Those who have large capacity for religious experience are to be furnished a religious service far richer than that furnished by most propaganda-loving churches. People who have little or no capacity for religious experience are to be impressed with the sociologic sanctions for conduct, to be stimulated by lectures in applied ethics and by the presentation of the beauty of ethical ideals. The crude methods of the churches of the ordinary type are to give place to more skilful.

A course of discipline calculated to produce the results which it is the function of the Church to achieve, is now submitted for consideration. The course here given is not wholly visionary because the Children's School of Ethics and Religion, the Junior and Young People's Clubs for Personal Development, the Young People's Class in Ethics, and the Religious Service of the Senior Church have been proved by experiment to produce the results which they aim to produce. The other departments outlined seem essential to completeness of institutional life.

PREACHERS AND TEACHERS.

Senior Preacher.-Senior Church, the Religious Services; short course of Ethical Lectures. Bible Class. Class in Religious Philosophy and Comparative Religions.

Junior Preacher.-Junior Church. Superintendent of C. S. of E. & R. and Teacher of Class A., Senior Department. Director of the Y. P. C. for P. D., and its teacher of Sociology.

Seven Teachers in C. S. of E. and R.: Kindergartners, 2; Children's Department, 2; Boys' and Girls' Department, 2; Senior Department, 1; and this teacher is also the Director of the J. C. for P. D.

Teacher of Ethics.-Young People's Class in Ethics, and of Anthropology, in Y. P. C. for P. D.

Teacher of Class in Social Problems, and of American Political Ideas, in Y. P. C. for P. D. Teacher of Class in Philanthropy.

Various Lecturers.-Senior Church, the Ethical Lectures.

INSTRUCTIONS TO TEACHERS.

Teach without making much explanation of why it is right to do this and not that. Set forth ethical ideals by means of stories, and incite the scholars to imitate the children of the stories. Set forth religious ideas by means of talks about plants and animals; get the scholars to watch them live.

The opening and closing of the kindergarten is to be by means of a liturgy written for this department. The kindergarten meets with the rest of the school for the musical opening, and joins also in the closing exercises.

CHILDREN'S DEPARTMENT.

(About 8 to 10 years of age.)

Class B. Ethical Ideals.

Elementary discussion of the qualities of the obedient, respectful, helpful, generous, lov ing, truthful child.

This child is to be made to appear a reasonable and possible child.

Class 4. Ethical Ideals.

Elementary discussion of the qualities of the strong, industrious, skilful, intelligent, unselfish, thoughtful, useful, brave, conscientious men and women.

The boys and girls are to become men and women, and the school hopes that these qualities will be gained by them.

Both Classes. Religious Ideas.

God the life of nature wants his children to grow into the fulfilment of their highest ideals. Conscience is the voice of God, and is to be obeyed. Punishment comes when conscience is disobeyed. True joy comes from obedience to God's voice.

INSTRUCTIONS TO TEACHERS.

Junior Church.

Study the character of the scholars and apply these personal ideals to their lives. Make continual expression of your love for nature, and of the greatness and power and love possessed by the God-life which you feel to be in nature. Express your longing to become perfectly obedient to the voice of conscience.

BOYS' AND GIRLS' DEPARTMENT.

(About 10 to 12 years of age.)

Class B. Ethical Ideals.

Biographical studies of the youth of men and women who illustrate the fulfilment of the ideals of the school. Example. Abraham Lincoln-strong, intelligent, thoughtful, unselfish, truthful, useful, conscientious, brave. Religious Ideas.

The earth has grown from a ball of fire to its present state, and the God-life has controlled its growth. The God-life is through and through all the universe, and is to be trusted and obeyed. Study the religious experiences of the men and women chosen to illustrate the ethical ideals.

Class A. Ethical Ideals.

Biographical study of the lives of Jesus and his apostles. Religious Ideas.

The religious ideas and experiences of Jesus and his apostles.

SENIOR DEPARTMENT.

(About 12 to 14 years of age.)

Class B. Ethical Ideals.

A discussion, systematic and thorough, of the ideals of the school-obedient, respectful, helpful, generous, loving, truthful, strong, industrious, skilful, intelligent, thoughtful, unselfish, useful, brave, conscientious, selfcontrolled, ambitious men and women. Religious Ideas.

The meaning of all important common religious terms and phrases.

Class A. Ethical Ideals.

Discussion of the question: For what is it worth while to live?

Is it worth while to live according to conscience and one's highest ideals? Religious Ideas.

A systematic discussion of fundamental religious ideas.

NOTE.-Only those who do the work satisfactorily are allowed to remain members of the school, and only those who do the last two years intelligently and earnestly are allowed to graduate. A certificate of graduation is given.