Siam, so alike and so different, a people awakened and a people to be awakened, want what politics and trade can give in part, but yet can not give at all-a new quickening of lives, a new strength of soul, a salvation which can come by Christ alone."

Out of the war has come the principle of the right of small nations. This single result of the war is a tremendous argument for Foreign Missions. The right of self-determination carries with it the duty of self-development. How can these smaller nations with their ignorance, prejudice and race antagonism ever fulfill their national destiny without the leavening power of the Gospel of truth and love? But we in turn must learn of their habits, customs, aspirations, and weakness, if we would intelligently help them. "There may be diversity of judgment," says Dr. Speer, "as to the method by which the Church shall function as the institute of humanity, whether, as some think, by seeking to spread an international ecclesiastical organization or, as others of us believe, by fostering in each nation its own living Christian agency, which shall supply the directing principle to the method, the end is clear. We must replace the ideals and fears and organizations of war by the ideals and hopes and organizations of peace. Coöperation and common gain must be substituted for conflict and partisan advantage."

(b) Central in any program of religious education is the law of the Cross as stated in Chapter XI. This is particularly true of missionary education

as the Cross of Christ furnishes the motive without which the program of both Home and Foreign Missions would be impotent. The war has given a vastly deeper meaning to the Cross of Christ than it has ever had. The extent of this richer meaning will not be understood fully for many years; we must grow into its comprehension. Never again can the death of Jesus upon the Cross and the teachings of Jesus about the Cross be questioned. Its validity as the most fundamental law of life is now permanently established. The same motives which led Jesus, of His own free volition, to despise wealth and material glory and lay down His life upon the Cross, which led millions of young men to enter the army and offer their lives freely upon the altar of a supreme sacrifice, which led the nation to give lavishly of its time and wealth, must be implanted in the heart of the on-coming generation and directed toward the task of world redemption. Unless this is done the youths of our land cannot live their fullest and best lives, the thousands of our noble dead will have died in vain, the whole course of human history will be turned into false channels and the atoning work of Christ on Calvary will have to wait many more weary centuries for its final completion. Surely here is motive enough if only it can be properly interpreted to young people.

(c) The application of the law of progressive social contacts to the missionary education of youth is highly important. Patriotism begins with a love of home and embraces a love of community and

God before there can be a real love for country. The history of the development of society and the history of the growth of our national consciousness is abundant evidence of this. But if the underlying ideas of home, community, God, and nation are correct ideas, there will inevitably develop in the minds of the people a moral sense of international relationship and responsibility. The nation will grow into the conviction that it has a Divine mission. Furthermore, that nation will come to see that its ability to fulfill its Divine mission in the world will depend upon the degree to which it realizes these principles in its own life. The limitation of national sovereignty in order to make possible a real League of Nations may be a blow at a self-centered national pride but it also means an enlargement and enrichment of the national soul toward God and humanity; and by so much is a nation made stronger and more established than ever before. It is absurd to argue that internationalism means a fundamental weakening of the national consciousness; it is rather the opposite. The best possible guarantee of a generous, and genuine nationalism is the encircling greatness of an international mind and such is the mind of Christ. The missionary motive is born in the child when, for the first time he comes in contact with the foreigner who knocks at the door of the home. Here is the beginning of that inbred reverence for human personality which compels men to cross continents for the sake of the brother for whom Christ died.

There is no logical reason why the expanding sympathies of youth should be limited to national barriers, still less to arrogant racial pride and exclusiveness. The war has proven that the foreigners who came to our shores to share the benefits of our country are willing to fight and die for our institutions; that they are capable of like ideals and aspirations and that we cannot any longer refuse to call them brothers of a common life. Just in proportion as America gives itself whole heartedly to the Christianization of the foreigner at home she will experience the quickening passion to save the world. Here also, as in the case of a virile nationalism, it is absurd to argue that a vigorous Foreign Mission Campaign means a weakening of the Home Mission task or of the financial support of the local church or association. The Church which insists upon remaining an isolated oasis in the desert is far less fruitful than the church which is willing to become contributary to the mighty river which sweeps to the sea. The greatest truth Christianity has to teach is that the good of all is the good of each.

(d) The program of religious education that will challenge fully the coming generation must organize a system of enlistment that will make it possible for every able-bodied young man and woman to give from one to three years of direct active service either in the Home or Foreign Mission field or in some type of religious work either in the local church or community. Out of this great army effi

ciently organized and wisely distributed will come more than enough life volunteers to do the entire work of the Church. In making this proposition I do not believe that I am voicing an impracticable thing. I believe that the idea rests upon sound psychological and religious principles. In the first place you cannot properly educate a lad religiously without calling into full play all of the altruistic impulses of his life as these are exemplified in the life of Jesus. To do this and then allow them to go expressionless for lack of a definite task, big enough to challenge his imagination his ideals and his native abilities, is morally damaging. Yet this kind of a thing is going on all the time and it is a terrible weakness in our religious educational system. In the second place this task must demand the full sacrifice of body and time. Not money and prayer and occasional service only but body and time. The question is often asked, "Why can't the Church command the young men of our land for Christian work as the nation has commanded them?" The answer is, it can if it will, but the Church has never tried to do it since the first Christian centuries, except perhaps during the period of the Crusades when so much of the Church's life and energy was wholly misguided. In the third place the very essence of the Christian religion is that the Christian shall bear witness as one sent out into the city, the country round about, and on and on, even unto the outermost parts of the earth. Henry Drummond once said that a missionary did not have to learn