with what satisfactory results. We trust the tune book which has been specially prepared by this Mission will be available for purchase by others, and that its use will mark the beginning of further efforts for the development of our service of praise.

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Tbeological

Education Problems.

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THE problem of giving satisfactory instruction in theology was never more difficult than it is to-day. Nor did it ever require greater wisdom or more devotion. The increasing complexity of life and the impinging of problems of science and philosophy upon the facts of religion have made it impossible to rest content with the dogmatic form of instruction which once sufficed for theological purposes. The equipment of the Chinese student for pastoral work in the face of the enormous changes which are in process in this empire, requires no less careful attention than does that of his fellow-student in the seminaries of the West. It follows, then, that theological instruction, to be thoroughly effective, should be in the hands of men who have a full knowledge of the cognate problems of theology and who are enabled by education and by gift to deal comprehensively and fairly with the many issues that are presented to the thinking mind to-day. If it were possible in China for the system to prevail which exists at the present time in many of the best institutions of the West, where tutors hold appointments and lecture to students from various different points of view, thereby leading them to the habit of independent thought and judgment, it would be all to the good. Is it always wise to appoint the seniors among our missionaries, who have of necessity been engaged in practical work for long years, and who have frequently in consequence lost touch with the progress of theological science, as the professors of theology to the Chinese ministerial students? This method has many advantages on its practical side, but those advantages will be more than 'outweighed if our students are not sent forth to preach armed with a sufficient knowledge of the living problems of the day they live in. The preacher more than others needs the assurance, spiritual and intellectual, which is born of knowledge.

Advice from a Specialist.

DR. BOSWORTH, the Dean of the Oberlin (Ohio) Theological Seminary, in a paper published in the October issue of Religious Education, speaks thus on the question of the purpose of a theological seminary. He says it is not the function of the seminary to fit students to occupy chairs of instruction. The seminary exists to train up leaders for the Christian church, and all its arrangements should be made subservient to the general purpose of making effective Christian ministers. Of the spirit of the theological seminary he says it must be that of hard work and of the open mind. It should generally assume that its students have accquired in previous training a toughness of intellectual fibre capable of prolonged and strenuous mental effort. It must also introduce its students fairly and faithfully to the principal trends of theological and philosophical thought, radical and conservative, and develop the open-minded temper. Pains must also be taken to see that the spirit of the seminary is conducive to the development of personal religion among the men. The Church of Jesus Christ, Professor Bosworth concludes, is called upon to prove its right to be by showing the contribution it can make to the life of the whole community. The leaders of the church must bring to bear upon the problems of advancing civilization alertness of mind, scientific method, and self-sacrificing consecration that cannot be surpassed elsewhere. The theological seminary must turn out men trained for leadership, ready for new conditions.

These are weighty words. Theological instruction will not prove of great value to the coming ministry of the Church of Christ in China unless by its means men are developed who can stand four-square to the assaults advanced by the materialistic tendencies of the age and the nation. It is not the automata, who are too often the product of dogmatic instruction, that we need, so much as men in whom living faith is built upon personal conviction.

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As Between Mis

WE are glad to be able to give some account of the recent revival services held in Nanking, under the direction of Mr. Goforth, and said to have been in some respects the most remarkable of any of those so successfully conducted A specially prepared auditorium, a united desire

sionary and Chinese Dastors.

by him.

on the part of the various Missions, and fine weather, all contributed, outwardly, to the success of the meetings. The manifestations were similar to those which have characterized the meetings in Korea and Manchuria. But what we wish to specially refer to, and which was further brought out in a social function in Shanghai shortly afterwards at which the Chinese pastors and preachers were entertained by the foreign missionaries, was the manifest cleavage which was revealed as existing between the Chinese and some, at least, of the foreigners. The extent to which this existed, came as a painful surprise, but it was well that it came to the surface, and it is needless to say that the revival dissipated it thoroughly at the time. Doubtless very few missionaries realize to what extent this feeling prevails between themselves and the Chinese pastors. It probably has existed in many a place and for a long time without there having been the faintest consciousness on the part of the foreigner that there was even the shadow of it, until some important occasion brought the thing to light.

If one were to enquire as to the source of this difference, the reply is that it would doubtless be found in many cases to arise from the different modes of life as between foreigners and Chinese, different habits and tastes, and the almost inevitable separation which is natural (but not of grace) between those of such widely divergent countries as China and the West.

Tubat is to be done?

There are

a great many "walls of partition" that have to be broken down, our own tastes and preferences often ignored or set aside and that spirit of brotherliness cultivated, which is so easy to preach but difficult to practice. We see it very much accentuated in Japan, and may have thought that in China we were free from it. But as these two meetings abundantly attest, it exists in China also, and it would probably prove a painful revelation to some to find to what extent it existed among their own Chinese co-laborers. Nothing but the spirit of love, of humility and of wisdom can save us from it or eradicate it when once it springs up. It would be well if each missionary were to set himself to learn what is the real state of feeling towards himself on the part of the Chinese with whom he is associated in the work of the Gospel.

To those who are interested in Scripture translational work, for are criticising terms already in use as inadequate or wrong, we would commend the following, which is found in Professor Cremer's Biblico

Biblical Terms in Chinese.

Theological Lexicon of New Testament Greek— a very able work-which shows that the difficulties met with in translating into Chinese are not peculiar to that language. Speaking of the word in Biblical Greek for Holy, he says: "As Greek of itself did not possess the right word for it, the only term presenting itself as in any degree appropriate—åyos -had to be filled and coined afresh with a new meaning, and thus ayos is one of the words wherein the radical influence, the transforming and newly fashioning power of revealed religion, is most clearly shown. Of all the ideas which, within the world subjected to the influence of Christianity or in the modern languages, are bound up in the word holy, none are to be found in the ancient tongues, Greek and Latin, in the term above named save those of "the sublime," "the consecrated," "the venerable." The main element-the moral-is utterly wanting. Hence it is not merely a topic of linguistic interest, it is a significant moral phenomenon which here presents itself to our enquiry." Only usage and the growth by accretion and expansion, the being "filled and coined afresh," will ever give us many of the most important words of the Christian religion in Chinese. As a correspondent well points out, it is much easier to object to faulty terms than to suggest new and satisfactory ones.

The Student Volunteer Movement.

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THE accounts which we have been receiving of the work accomplished in connection with the Student Movement in England during the recent campaign of Mr. Mott, are very encouraging. In London and in Oxford and Cambridge. most remarkable meetings have been held. Much preparation had been made in advance, and the public work in London was begun with a meeting in the Albert Hall, where close upon ten thousand people were present, and the proportion of students was very large. This is the more remarkable since London is an especially difficult field to work on account of the scattered nature of the student population. Concerning his Oxford work, Mr. Mott has expressed his opinion that deeper and

wider things have been accomplished than during any of his previous visits. Apparently, however, the Cambridge meetings marked the highwater level of the whole campaign. Mr. Mott arrived at the old University during a very busy time, and there was some fear lest pressure of work should crowd out interest in his visit. On the Sunday night, however, it is reckoned that twelve hundred and fifty men were in attendance and five hundred and sixty of these stayed to an after meeting. This was succeeded by a second after meeting, which continued long into the night. In conclusion, Mr. Mott says that a period of unprecedented reaping lies before the student workers in the British Universities.

in China.

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THE problem of a Christian University in China is one which is being pressed for settlement. The Rev. Lord William Cecil, acting as the representative of a committee The British of influential dons of the Universities of Oxford Universities and Cambridge, is canvassing missionary opinion in a journey of enquiry. He has visited Moukden, Peking, Hankow, and Nanking, and is at present in Shanghai, desiring to discuss fully the suggestions of his committee and to receive criticisms of the outlined scheme. It is worthy of note that the project of the British Universities is distinctively Christian and definitely intended for the assistance and development of missionary educational enterprise. Its ideal is the establishment of a seat of learning in China, where the standard aimed at will be equal to the best offered educationally in the West, in which the professors will all be Christian men, appointed, however, without reference to ecclesiastical tests; the whole university to be closely linked to all missionary institutions in and adjoining the centre chosen for its work. The scheme is tentative, yet it shows forethought and earnestness in its inception. That it will be modified in parts, as a result of the enquiries being pursued on the spot is certain, but missionaries have reason to feel gratified at the confidence which is shown in their judgment by the candour with which the Universities Committee have placed the scheme before them and asked advice concerning it.