FELLOWSHIP PAPERS 
 
 A More Excellent Way 
 
 RUFUS M. JONES 
 
FELLOWSHIP PAPERS 
 
 A More Excellent Way, by Rufus M. Jones, 
 Litt.D. Ready October, 191G. 
 
 Personality and War, by W. Fearon Halliday, 
 M.A. (Republished from “Christ and Peace.”) 
 Ready October, 1916. 
 
 A New Internationalism, by William I. Hull, 
 Ph.D. Ready January, 1917. 
 
 The Seeds of War in the Social Order, by 
 Rev. Willard L. Sperry. Ready December, 
 1916. 
 
 Social Reform Begins at Home, by David R. 
 Porter. Ready December, 1916. 
 
 Can Prayer Accomplish Anything Apart from 
 the Man Who Prays? by Edward I. Bos- 
 worth, D.D. Ready October, 1916. 
 
 Fellowship Papers can be obtained from Associa¬ 
 tion Press at 10 cents per copy, 80 cents per dozen, 
 or $5.00 per hundred. Orders for a dozen or more 
 copies may include any assortment of Papers. 
 
 Inquiries, suggestions, or criticisms relating to the 
 views expressed in any of the Papers will be appre¬ 
 ciated by The Fellowship of Reconciliation. Its 
 statement of principles and information concerning 
 its work will be gladly furnished on request. Com¬ 
 munications of this nature should be addressed to 
 The Fellowship of Reconciliation, 125 East 27th 
 Street, New York City. 
 
A More Excellent Way 
 
 By 
 
 RUFUS M. JONES 
 
 gfotfoctatton 
 
 New York: 124 East 28 th Street 
 London: 47 Paternoster Row, E. C. 
 
 1916 
 
FELLOWSHIP PAPERS 
 
 After nineteen hundred years of Christian profes¬ 
 sion all Christendom today stands reproached by 
 the tragic evidences of its failure to establish Chris¬ 
 tian practice. The war is not simply proclaiming 
 the violation of Christian principles between na¬ 
 tions. It is laying bare the heart of twentieth 
 century civilization and is disclosing widespread dis¬ 
 regard of Christian standards in sordid commer¬ 
 cialism, industrial strife, and social injustice. In 
 the events of the present time there are compelling 
 reasons why the Christian conscience should be 
 quickened to penitence and roused to discover what 
 deep-seated misconception of the personality and 
 principles of Christ or what fatal facility for com¬ 
 promise has been responsible for the failure to make 
 His will effective in the social order. 
 
 The Fellowship of Reconciliation unites a group 
 of Christian seekers for a better way of life. It is 
 founded in the faith that love as revealed in the 
 life, teachings, and death of Jesus Christ is not 
 only the fundamental basis of a true human society, 
 but the effective power for overcoming evil, and that 
 loyalty to humanity and to Christ calls His fol¬ 
 lowers to new endeavors to practice love unswerv¬ 
 ingly at whatever cost, and to make it supreme in 
 personal, social, industrial, national, and interna¬ 
 tional life. 
 
 Fellowship Papers are issued in the hope that 
 they may stimulate thought and action with regard 
 to practical applications of these principles. They 
 are not to be understood, however, as necessarily 
 expressing the views of all the members of the 
 Fellowship. While it is hoped to preserve through¬ 
 out the series the same general approach, the indi¬ 
 vidual authors are alone responsible for the state¬ 
 ments contained in their respective Papers. 
 
 Copyright, 1916, by Edward W. Evans 
 
A MORE EXCELLENT WAY 
 
 We live in a strangely altered world. As 
 by a flash of lightning from a thunder cloud 
 the European war has revealed to us the 
 moral confusion and disorder that lie con¬ 
 cealed in a civilization heavily weighted with 
 materialistic aims. As a man is awakened 
 out of sleep, we have been awakened by this 
 vast tragedy and we suddenly see how in¬ 
 adequate for the higher life of men and of 
 society and of nations are the basic prin¬ 
 ciples by which the civilized world has been 
 trying to live. By facts and experiences 
 that have burned themselves into our con¬ 
 sciousness we are forced to discover a truer 
 and more adequate moral basis for the 
 world that is to emerge out of this present 
 catastrophe. The constructive task laid 
 upon our generation calls for something 
 more than diplomacy and statesmanship. 
 It calls for a re-discovery of the spiritual 
 energies that construct the world. The new 
 order of things which we hope and pray 
 may rise out of the wreck of the old civiliza- 
 
 3 
 
tion, which is now being ground in the awful 
 millstones of war, can come forth into life 
 and power only through the operation of 
 positive spiritual forces on a greater scale 
 than has ever been known before. 
 
 These new energies of life are to be found 
 in the primitive Christian gospel, taken se¬ 
 riously and practically as a way of life and 
 action. The gospel of Jesus Christ is not 
 for Utopia—some dream land built out of 
 sheer imagination—but for this mixed world 
 of ours. We have no way of knowing what 
 other worlds are like. We search in vain for 
 the scenery and conditions of life beyond 
 our sphere of time and space. What we do 
 possess is a luminous account of the laws 
 and conditions that underlie and determine 
 complete and perfect human life in this 
 world where we are. 
 
 The gospel presents first of all an actual 
 instance of a perfect personal life. When 
 we go back to the head-waters of Chris¬ 
 tianity we come not to a metaphysical 
 theory, or a theological dogma, or a ca¬ 
 pricious fancy constructed out of exuberant 
 hopes—we come to a personal exhibition of 
 divine Life revealed in human life, the 
 eternal in the midst of time. We come to 
 
 4 
 
One who felt in His own consciousness union 
 of mind and heart and will with God, and 
 who was at the same time so truly of our 
 nature that we see in Him, as we see no¬ 
 where else, the goal and type of complete 
 normal, spiritual life. 
 
 The gospel is primarily a Person. It is 
 not a code, it is a Life. It is not a system, 
 it is an Incarnation. It is not a body of 
 commands, it is the warm and intimate 
 appeal of a Person who has felt and known 
 the mystery and tragedy of this strange 
 struggle of ours and who through it all has 
 triumphed. It is not a magical way of 
 escape from pain and vicissitude, it is the 
 personal inspiration of One who can say, in 
 quiet simplicity, “I am the Truth,” “I am 
 the Life,” “I am the Way,” “I am the 
 Door.” This is the innermost gospel—the 
 gospel within the gospel—this harmonized 
 Will, this completely adjusted Person who 
 shows us for once Life as it ought to be. 
 
 In close and intimate conjunction with 
 this innermost gospel there is a no less 
 amazing and wonderful gospel-strand, deal¬ 
 ing with the possibilities and implications of 
 our own human life. Its diagnosis of human 
 nature as it is now is tremendously searching 
 
 5 
 
and its account is grave and sober: There is 
 something radically wrong within. Man’s 
 nature carries in it a hampering element 
 that tends to spoil the life. There is a 
 serious taint in the stuff, a twist in the 
 fiber, a weakness in the grain. Man does 
 not do what he is meant to do. He does 
 not follow his wisdom. He misses the mark, 
 he goes astray, he gets lost. But in spite of 
 this elemental fact of nature, which all 
 human experience verifies and the common 
 consciousness of the race acknowledges, the 
 gospel is exceedingly optimistic about man. 
 There are no set limits to his possibilities. 
 There is no known terminus to his destiny. 
 There is no fixed stopping place for his 
 potential personality. This gospel uses 
 breathlessly bold words of prophecy about 
 us. “You are,” it says, “to be perfect 
 even as your Father is perfect.” “You are 
 to learn how to forgive even as your Father 
 in heaven forgives.” “You are to love,” 
 this perfect Lover of men tells us, “even as 
 I have loved you.” “All things are possible 
 for him who believeth.” “Greater things 
 than these which you have seen me do shall 
 you do.” 
 
 This high expectation is not due to blind 
 
 6 
 
enthusiastic hope. It is deeply and solidly 
 based, as everything in the gospel is based, 
 on the fundamental nature of man’s soul 
 and on the inexhaustible resources of the 
 God who is here revealed. The spiritual 
 transformations, which are the matters of 
 real importance in the history of Chris¬ 
 tianity, are not in violation of the laws of 
 the universe; they exhibit and illustrate the 
 essential laws of life. The highest spiritual 
 experiences, the supreme beatitudes of reli¬ 
 gion, all attach inevitably and inherently to 
 the nature of life. As we go up in the scale 
 we do not leave laws behind and go to a 
 vacuum region beyond laws; we rather come 
 under the operation of higher laws and enter 
 upon a region where new and unexpected 
 forces and energies come into play. The 
 most wonderful thing about the gospel is its 
 proclamation, its impressive revelation of 
 these higher laws and forces and energies. 
 The amazing faith in the possibilities of 
 men, and all the astonishing expectations 
 that are crowded into the gospel have their 
 ground in a new and deeper knowledge of 
 those regions and levels of life that had not 
 been explored and charted before. We are 
 dealing here with a fresh invasion of life 
 
 7 
 
and with a corresponding revelation of its 
 fundamental laws and principles. So many 
 things project and stand out and call for 
 comment in this revelation of life that it is 
 not easy to select the transcendently im¬ 
 portant features. But there are two peaks 
 of truth that show forth in peculiar splendor 
 and dominance: (1) The redemptive or con¬ 
 quering power of love; (2) The irresistible ex¬ 
 pansion of the Kingdom of God . 
 
 Christ was not the first to proclaim the 
 redemptive power of love. There were 
 flashes and gleams of its discovery as a 
 principle of life not only in Hosea, and in 
 “the suffering servant” chapters of Isaiah, 
 but also in Euripides and Plato, in the 
 stories of the Buddha and in the highest 
 reaches of almost all pre-christian literature. 
 Christ brought it from the dim light of 
 dawn to full sunrise radiance. He raised 
 it to its n th power as a law and way of life. 
 At no point of His teaching or of His 
 practice did He strike across and reverse 
 popular opinion more completely than in 
 His enunciation and exhibition of this sac¬ 
 rificial and redemptive law of life. The 
 people about Him all expected a Messiah 
 
 who would be a world-ruler, a greater 
 
 8 
 
David, a breaker of the oppressor’s yoke, a 
 mighty “restorer of the kingdom of Israel.” 
 He would be, in His own power, “the 
 chariots of Israel and the horsemen thereof.” 
 Every sign of the possession of magical 
 power rallied the multitude to Him. They 
 were ready to shout “Hosanna” the moment 
 they were convinced that their strong de¬ 
 liverer had come. 
 
 He finally disappointed their hopes. He 
 persistently refused to follow the lines of 
 popular expectation. The jeer of the mob 
 shows why they lost faith in Him: “He saved 
 others, Himself He could not save.” But 
 there is no better statement of the central 
 principle of life than that. Repeatedly it 
 came from His own lips in the paradoxical 
 words of His teaching: “He that saves him¬ 
 self loses himself, and he that loses himself 
 finds himself.” It was His purpose, not to 
 change the map of the world, not to set up 
 one king in place 'of another, not to shift the 
 capital from one hill to another, not to in¬ 
 augurate a new political empire for an old 
 one—it was His purpose to create a society 
 of persons, liberated from their old nature 
 by a fresh discovery of God, shrinking from 
 sin and abhorring it, because they had 
 
 9 
 
found the divine meaning of life, throbbing 
 with joy because a new world and new 
 dimensions of being had opened out on 
 their vision, living no longer by rivalry 
 and competition, but living by love and its 
 contagious power. 
 
 There is only one way to produce that 
 kind of a society. It does not come by 
 command. It cannot be created by act of 
 legislature or by sovereign edict. No force 
 of battalions can compel it. It can come 
 only by spiritual processes. The way to 
 create a society like that is to begin by 
 exhibiting it in a life that incarnates and 
 embodies it. The only way to produce love 
 as an operative force of life is to trust 
 love completely—and to love regardless of 
 all cost. The only way to reveal the nature 
 of God as love and to carry it as a construc¬ 
 tive force into the tissues of the social world 
 is to translate it into the vital stuff of actual 
 life, to make it visible and vocal. The only 
 way to break the drift of sin and the in¬ 
 stinctive drive of selfishness is to kindle a 
 new and higher passion and to set a new 
 attraction at work. 
 
 Just this Christ did, and He did it in such 
 a way that it comes to light, not merely as 
 
 10 
 
the highest law of life for earth, but as the es¬ 
 sential nature of the divine character as well. 
 
 There is a striking verse in Mark’s narra¬ 
 tive (Mark x. 32) which is a crucial passage 
 for understanding the unfolding of Christ’s 
 purpose: 4 ‘And they were on their way 
 going up to Jerusalem; and Jesus was going 
 on before; and they were amazed; and they 
 that followed were afraid.” This is not a 
 chance item in an itinerary. It is a crisis 
 of consciousness, a watershed moment in a 
 life-purpose. Until then the stress had been 
 on proclamation; He had been a teacher. 
 He had dwelt upon great ideas, presented 
 with new perspective, new illustrations, and 
 new authority. Men listened to His mes¬ 
 sage, were aroused by its novelty and fresh¬ 
 ness. They approved of His words. They 
 hailed with joy the good news of unex¬ 
 pected privileges. But they remained en¬ 
 trenched in selfishness. The Pharisees 
 made no new adjustment to fit the mes¬ 
 sage. Even His simple Galilean friends, 
 with all their enthusiasm, were still fast 
 bound in habit and instinct and selfish de¬ 
 sires. They saw a better life, but they 
 were not ready to pay the price for it. The 
 
 old diseases of nature and society were 
 
 11 
 
eating away at the heart of life. Some¬ 
 thing more must be tried, some greater 
 dynamic must be discovered, some other 
 force must be brought into operation, a 
 new step must be ventured. He must 
 make the last and greatest appeal within a 
 person’s gift and power. He must be ready 
 to go the whole way. He must eliminate 
 all secondary considerations, all thought of 
 self, all expedient and utilitarian methods 
 and stake everything on the uttermost ap¬ 
 peal of love. Calvary is the answer. 
 
 The world, with its crude theories and its 
 
 arid metaphysical theologies, has wrapped 
 
 this central fact of spiritual history round 
 
 with its own clumsy coverings, but again 
 
 and again the warm, tender, vital truth, 
 
 with its liberating and inspiring power, has 
 
 burst open the veils that cover it and has 
 
 broken in like a newly risen sun and 
 
 wakened men out of their sleep, made 
 
 their selfishness seem abhorrent and the 
 
 way of love seem the only way of life. The 
 
 greatest of the spiritual awakenings down 
 
 through the centuries of Christian history 
 
 have come as a result of the re-discovery 
 
 of the power of love as revealed in Jesus 
 
 Christ, the fresh recovery of the living fact, 
 
 12 
 
the unveiled vision of One who loved men 
 and without any reserve gave Himself for 
 them—of One who absolutely trusted love to 
 redeem and to conquer. 
 
 This way of life—the way which He ex¬ 
 hibited and raised to its full glory —is the 
 Kingdom of God. The Kingdom is not 
 primarily a post mortem state, it is not a 
 thing of geography, it is not a political 
 achievement, it is not a millennial dream. 
 It is a way of living. It is a spirit, a dis¬ 
 position, a rightly fashioned will. It is a 
 settled, tested, unqualified confidence in 
 love and a practice of it as a way of life. 
 The Kingdom has come in its essential 
 meaning as soon as there is one person in 
 the world who has attained the Abba- 
 crying experience, the certainty of the 
 Father-son relationship with God, and who 
 has added to this upward relationship of 
 love to God the outward reaching attitude 
 of love to all men—the relationship of 
 brothers. But on the other hand the King¬ 
 dom is the total divine task and consumma¬ 
 tion of the ages. It is the unending 
 continuation of the work of creation, the 
 making of man. So long as men are still 
 
 selfish, so long as human relationships re- 
 
 13 
 
main untransformed by love, so long as 
 there are social evils to be eradicated, the 
 Kingdom will not have fully come. In fact 
 no earthly achievement, no temporal stage, 
 can completely express the full idea of the 
 Kingdom, for it includes in its entire mean¬ 
 ing both the visible and the invisible, the 
 temporal and the eternal triumph of the 
 spiritual purpose of God. 
 
 The Kingdom expands as fast as this 
 contagion of love, awakened by the perfect 
 incarnation of it, conquers men’s hearts and 
 carries them into this way of life. It does 
 not come by ‘‘observation.” It is not a 
 spectacle to behold. It is not an event of 
 date or locality. It is coming now. It is 
 coming always. A Russian student who re¬ 
 fused to serve in the army, because he be¬ 
 lieved war to be contrary to the Kingdom 
 of God, was told by his commander that 
 his “idea” was right, but that the Kingdom 
 had not come yet. “No, sire,” the student 
 answered, “it may not have come to you, 
 but it has come to me.” The great spiritual 
 question for any man is, how seriously he 
 takes this way of life, how far he is ready 
 to go with Christ, how completely he trusts 
 love as a method, how determined he is to 
 
 14 
 
back his “idea” with his life and all he 
 holds dear. 
 
 This double fellowship of love, a love that 
 joins one’s life in joyous union with God as 
 Father and that binds the same life into 
 self-giving social relationship with a world 
 of brothers—this conjunct life is the King¬ 
 dom of God. It has not come yet for the 
 whole world. It is only in its dawning 
 stage. There are large areas of darkness 
 left. There are terrible moral diseases still 
 unhealed. There are great stretches of 
 jungle which the organizing forces of love 
 have not yet conquered. Marks of moral 
 imperfection mar both the individual life 
 and the social system. The goal is still far 
 away and there is yet much travail and 
 tragedy to be endured. But there are per¬ 
 sons living now for whom, as for this 
 Russian student, the Kingdom has come — 
 persons who in this complex and difficult 
 world are minded to practice love, intelli¬ 
 gently applied, as a way of life. 
 
 It must not for a moment be supposed 
 that war is the only form of evil which is 
 inconsistent with the spirit of the Kingdom. 
 It happens at this crisis that war stands out 
 in all its horror as a violation of the way of 
 
 15 
 
love. But we cannot stop the ministry 
 of reconciliation until we have applied the 
 remedial force of love to every feature of 
 the social life which works wrong and in¬ 
 justice to any of our fellow men, or to any 
 groups of them anywhere. 
 
 There is, however, nothing in the proper 
 sense of the word unpractical about this 
 way of life, nor is it in any way an irra¬ 
 tional course of action. On the contrary, 
 it proves to be both practical and highly 
 rational. There is no essential conflict be¬ 
 tween the method of love and the use of 
 force, so long as force is used as discipline 
 and not as destruction. The real problem 
 is to discover where to mark the limits of 
 force. The early stages of moral discipline, 
 both in the history of the child and of the 
 race, prove beyond any question that re¬ 
 straints and constraints play a great role in 
 the formative process of fixing and settling 
 the distinction between right and wrong, 
 goodness and badness. Nature herself has 
 a forceful way of driving into the con¬ 
 sciousness of youthful learners her prefer¬ 
 ences in the matter of conduct and she has 
 a sphinx-like way of telling her children 
 
 that the way of the transgressor is not only 
 
 16 
 
hard, but impossible. Nature’s method is 
 tremendously effective, but it is slow and 
 the lesson is often long-delayed. Society 
 does not wait for the slow sequences of 
 natural processes. Parents and moral guard¬ 
 ians anticipate results and, drawing from the 
 experience of the race, they apply artificial 
 restraints and constraints and so save the 
 learner many bitter lessons. But no wise 
 guardian supposes that the work of moral¬ 
 izing can be carried very far by methods of 
 force and constraint. Higher agencies must 
 come into operation before the goal is 
 reached. Remarkable results have already 
 been attained in all educational work by 
 the substitution of the moral and psycho¬ 
 logical appeal for the use of force, and still 
 more impressive is the transformation that 
 has been wrought in penal institutions by 
 the introduction of higher agencies in the 
 place of force, for correcting, reforming, and 
 redeeming those who have gone seriously 
 astray. The world has only begun to realize 
 the immense effectiveness of love and con¬ 
 secration even with the criminal classes, and 
 great results will follow their enlarged and 
 improved application. 
 
 So, too, it must be admitted that some of 
 
the civilizing work of the world has been 
 done in the earlier stages by methods of 
 conflict and warfare. Fighting is no doubt 
 a primitive instinct, and instinct can be 
 trusted to steer beings until there is more 
 adequate light to steer by. There have 
 been wars which left men further on at the 
 end than at the beginning, though it would 
 be difficult to prove that it was the military 
 method or the successful homicide that se¬ 
 cured the advantage. Certain desirable 
 qualities have no doubt been stimulated by 
 war at its best, though even here it was the 
 moral issue—the appeal of the ideal— 
 rather than the killing, that called forth 
 the heroic virtues and the admirable traits. 
 
 But even if we could grant all that can be 
 
 claimed of fruitful results from this ancient 
 
 method of instinct, what a price is paid for 
 
 it! Charles Lamb has told in his humorous 
 
 essay how the men in China got their roast 
 
 pig. Through an accidental fire a Chinese 
 
 chanced to discover how very good to eat 
 
 was the pig which the fire had caught in its 
 
 flames and roasted to a crisp. Knowing no 
 
 other method, he and the other Chinese, 
 
 who had learned the taste, proceeded to 
 
 burn down their houses whenever they 
 
 18 
 
wanted roast pig. The method of war is a 
 similar kind of economy. It burns down 
 the house and the town, lays waste the 
 land, mortgages the resources of the future, 
 kills the finest physical specimens of the 
 nation, and tears with its merciless plow¬ 
 share through the homes and hearts of the 
 combatants on both sides, in order to get 
 results which could always be better se¬ 
 cured by Christian methods even though 
 they are slow, as are all rational, moral, and 
 educative methods. Other agencies, higher 
 methods, are now available. The old way 
 is antiquated and out-dated, and morally 
 condemned. Truth and righteousness have 
 now found other defenses than the segis of 
 the strong arm. They are no longer at the 
 mercy of blind instinct. While instinct was 
 in full operation, and before reflection and 
 conscience arose, there was naturally no sense 
 of condemnation. The bee is not conscious 
 of wrongdoing in appropriating honey from 
 clover which belongs to another. But as 
 soon as the incomparable worth and sanc¬ 
 tity of personality become clear, as soon as 
 the meaning of social relationship and cor¬ 
 porate life is attained, as soon as the 
 majesty and power of love have been 
 
 19 
 
 
proved, the destructive method of war 
 seems then to the awakened conscience in¬ 
 herently an evil way, not to be sanctioned 
 or endured. War now stands out in irre¬ 
 concilable conflict with the spirit of love 
 and with the central principle of the King¬ 
 dom of God, to which the highest loyalty is 
 due. There cannot be any occasion that 
 warrants the suspension of the higher way, 
 now that it has been discovered and its 
 power revealed. Love cannot deny its own 
 nature, and sanction the way of hate and 
 rapine. It must continue, however dark 
 the hour, however extreme the crisis, to 
 hope all things, to believe all things, and, if 
 necessary, to endure all things. It is, never¬ 
 theless, no soft and acquiescent attitude. It 
 does not surrender with free hands the 
 reins to the capricious will of evil men. 
 There is always a majesty attaching to de¬ 
 termined moral goodness. Love in this wide 
 and deep social and corporate meaning is 
 power and not weakness. It will flame 
 forth in moral indignation when injustice 
 threatens. It will register its voice and 
 vote for righteousness with no uncertain 
 sound. It can speak and act with a force 
 quite as effective as that of guns. It is 
 
possible to be militant with other weapons 
 than guns and swords. There are other 
 paths to victory besides those of destruc¬ 
 tion and death. It is not inconsistent with 
 the spirit of love to employ in behalf of truth 
 and goodness the mightiest forces in the 
 universe, so long as they are forces adapted 
 to the constructive purposes of love. 
 
 In a world diverse as ours is there will 
 naturally be at any one stage of history a 
 strange mingling of the old way and the 
 new way, of the past and the future, of ex¬ 
 ponents of force and exponents of love. 
 The way of the Kingdom is not set up by 
 miracle. It 4 'comes” by the slow triumph 
 of one type of life over other types. Those 
 who have been awakened and who see the 
 vision are called to live in this unfinished 
 world by laws and principles which are only 
 partially and feebly recognized. It requires 
 courage and it demands high faith. But 
 the way to make laws and principles spread 
 and grow and prevail is to acknowledge 
 them as true, to accept them as the way of 
 life, and to carry them, as far as can be 
 done, into operation in the complex affairs 
 of daily life. There is no clearer call, or 
 
 more rational appeal, or higher loyalty than 
 
 21 
 
those which rise out of the fellowship with 
 Christ, and, cost what they may, there is 
 no nobler venture than to obey the call, to 
 answer the appeal, to live by this loyalty. 
 
 22 
 
BIBLIOGRAPHY 
 
 The following is a brief list of books dealing with 
 some fundamental aspects of Christianity and its 
 application to practical affairs. These books can be 
 ordered from Association Press, 124 East 28th 
 Street, New York City. 
 
 The Practice of Christianity. By the author 
 of “Pro Christo et Ecclesia.” The Macmillan 
 Co. $1.50. 
 
 Christ and Peace. Essays by various authors. 
 Headley Bros. 35 cents. 
 
 The Venturer. A monthly journal of Christian 
 Thought and Practice. Headley Bros. $1.00 
 per year. Subscriptions may be sent to 
 Association Press. 
 
 The Social Principles of Jesus. By Walter 
 Rauschenbusch. A Course of Daily Studies. 
 Association Press. 50 cents. 
 
 Personal Economy and Social Reform. By 
 H. G. Wood, M.A. Association Press. 50 
 cents. 
 
 Christ’s Message of the Kingdom. By A. G. 
 Hogg, M.A. A Course of Daily Studies. As¬ 
 sociation Press. 80 cents. 
 
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