nize that there is danger in this movement, as there is in all radical movements, but we believe that it is distinctly in the direction of a broader, better, more human, more Christlike activity, a movement back to the ideal of Christian service given to his Church alike by the teaching and by the example of the Master.

Jesus Christ in his first recorded sermon announced the mission which he had come to fulfill on the earth:

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.

After his death he imparted to his disciples the Spirit, and gave to his disciples the mission which he had received from his Father: "As the Father hath sent me," saith he, “even so send I you." To do Christ's work is to do what he did. It is not recorded that he ever conducted public worship. He did preach the Gospel, but he also fed the hungry, healed the sick, comforted the sorrowing, and imparted a life which has educated the ignorant, emancipated the slave, and transformed governments from the government of the many for the benefit of the few to governments by the many, through the ministry of the few, for the benefit of all. The kingdom of heaven which he preached was not a kingdom in heaven, but a kingdom on the earth, interpreted by the prayer which he taught his disciples, "Thy kingdom come, thy will be done in earth as it is in heaven.”

We are coming to understand better than our fathers did the nature of this kingdom. to see the meaning of the declaration of Paul that godliness has the promise of the life that now is as well as of the life which is to come; that the God of this life and of the future life is the same; that the laws of this life and of the future life are identical; that the secret of happiness there is the secret of happiness here.

We are coming to understand also that the object of the Church should be the development of a perfect man; that the apostles and prophets and evangelists and pastors and teachers are all for the purpose of bringing men unto a perfect manhood; and that perfect manhood means that the body, soul, and spirit shall all be made blameless.

is the influence of the spirit on the body, and the modern physician does not expect to cure physical disease by merely physical remedies. He ministers to the body through the spirit, and the best doctor is always better than the medicine which he prescribes. We are also learning the effect of the body on the spirit. We no longer expect an ideal sainthood in an emaciated and inefficient body. We do not substitute a gymnasium for the prayer-meeting, but the gymnasium may be as truly a Christian instrument as the prayermeeting. We do not substitute a boys' club for a Bible class, but the boys' club may be as truly a Christian instrument as a Bible class. Not only healing the sick but preventing sickness by the promotion of a sound body is doing Christ's work. It is carrying on by modern methods the kind of work that Christ did by the methods available to him in his own time.

We are beginning also to learn the difference between teaching and training. Training is the formation of habit. What a man does once he does more easily the second time. What he does frequently becomes a habit. Habit long continued becomes a second nature. It is advantageous to preach in the pulpit the duty of fellowship. It is also advantageous to form under the leadership of the church and imbued with the Christian atmosphere a club in which boys and girls shall learn fellowship by practicing fellowship. It is advantageous to preach that one should be willing to sacrifice himself for the general good. It is also advantageous to train boys and girls to form the habit of sacrificing themselves for the general good. That is what the boys call "team work." and the habit of team work can better be trained in boys and girls by a wise gymnastic teacher than by a Sunday-school teacher. One of

the great lessons we have to learn in America is how men of different races, religious faiths, social prejudices, can work together for their mutual benefit. In other words, one of the great lessons we have to learn in America is the lesson of human brotherhood; and one of the best ways of not only teaching this lesson but of developing this spirit is in the club under Christian influence and Christian leaders.

Under the influence of this movement the Church itself is taking on a new life.

The definition of the Church given in the Thirty-nine Articles may fairly be taken as the definition of the Church which has been

prevalent in all Protestant churches until, say, half a century ago:

The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.

If the church is simply a teaching organization, then an auditorium in which the people can assemble and one educated teacher to instruct them are all that is necessary. If it is simply a worshiping organization, then a sacred edifice in which they may gather and may unite, either passively or actively, while a priest, set apart for that purpose, conducts the worship, is all that is necessary. But if the church is a working organization, if it is to prepare men for successful and beneficent business, if it is to prepare them to develop a good physique, social efficiency, and spiritual friendship, it must have more than a teacher and more than a priest. The club-house will be useless unless Christian men and women carry the Christian atmosphere into it. They cannot send it by the hands of a messenger. Thus this modern, broad, humane conception of Christianity as a power which fits men for this life, fits the whole man, body, soul, and spirit, and fits him by training, not merely by teaching, reacts upon the Church and makes it a living organism, a true army of volunteers.

There is a great difference between the religion of humanity and the humanity of religion. The religion of humanity is based on the belief that we can know nothing about God and a future life, that all we can know is our neighbor, and all we can do is to practice the Golden Rule in our dealings with him.

The humanity of religion is based on the belief that God is the Father of the whole family of man, that because he is our Father we are all brothers, that we go to church not to serve him but to be served by him, that the only way to serve him is by rendering service to his children. The church which substitutes institutional work for inspirational work makes a fatal mistake. The more institutional it is, the more inspirational it ought to be. But that church follows most closely the example and possesses most fully the spirit of the Master which uses the instruction from the pulpit and the worship at the altar to inspire the whole membership to carry out into life, and, as far as possible, through the influence of the church, the spirit of brotherly love.

CHARLES RIGOULOT

755

Mr. Charles Rigoulot, who died on Sunday, November 22, was, with one exception, in point of service, the oldest member of The Outlook family. Born in Belfort, near the eastern frontier of France, he came to this country as a boy shortly after the close of the Franco-German War of forty-three years ago. He began almost at once his association with The Outlook, then the "Christian Union," and as a boy in the business department showed from the start the concentration of interest and absorption in his work which were characteristic of his life. Round of face, of a smiling countenance, of pleasant manners and radiating cheerfulness, the boy was the father of the man.

He was not an employee in the usual sense of the word; The Outlook has never had employees; those who work for it in all departments, in a very real sense, share in its fortunes and are partners and friends. The spirit of comradeship unifies them in devotion to an enterprise which seems to them a privilege and an opportunity quite as much. as an occupation. In the fellowship of a service which commanded not only his utmost fidelity but his affection and enthusiasm Mr. Rigoulot lived and died, not "in the harness," but in the freedom of a task which was his supreme interest in life.

He developed extraordinary ability in the analysis of accounts, and he became, in his field, an expert statistician. As Circulation Manager of The Outlook he constituted himself the personal guardian of the list, to whom the stopping of a subscription was a personal loss, a new subscription a personal gain, and a delinquent subscriber he called a “prodigal " to be persuaded back into the family. In dealing with so large a list mistakes and oversights are inevitable, but many subscribers have spoken of the courtesy with which their letters were received and answered.

Courtesy and pleasantness were Mr. Rigoulot's racial inheritance, and counted largely in the warm affection in which he was held by his associates, to whom "Charley," as his associates who had known him longest called him, was the contemporary of the entire career of The Outlook. With his fellow-workers in his own department he developed a kind of paternal authority tempered by personal kindness and a semi-humorous responsibility for their well-being. Finding that the books he read were often in demand by his associates,

he created a little lending library made up of the volumes which interested him. Love for France was a passion with him, and the shadow of the great war rested heavily on his spirits. Balzac's story of the struggle in Brittany in the "Chouans" was in his thoughts during his last days, and the tragedy of the Revolutionary period seemed to gain a deeper pathos to him in the light of the terrible experience through which the country of his heart is now passing.

Mr. Rigoulot had just completed the fortieth year of his service of The Outlook, and his associates are glad to remember that a recognition of the length and quality of that service, presented to him on the day before his unexpected death, gave him the happiness of receiving a "well done, good and faithful friend" from those who will long miss his smile, his cheerfulness, and his loyal devotion to a work in which they all share.

THANKSGIVING AND AFTER

These lines, although they are written before Thanksgiving Day, will not be read until after that distinctive and characteristic American festival has been celebrated. If, however, the observance of Thanksgiving Day is worth anything at all, the spirit which it inspires and fosters should certainly last at least for a week!

It is

The American spirit of Thanksgiving this year is certainly not one of exultation. not unnatural that solemnity, if not foreboding, should be the prevailing feeling in the minds. and hearts of those who think at all of the flood of human suffering which is now sweeping with unprecedented force and devastation over the surface of the habitable globe. There are many who, not without reason, think that the foundations of religious faith have been hopelessly undermined; that civilization has broken down or is proved to be at best a mere veneer; that hatred is greater than love; that militarism is more intelligent than philosophy; that the sword is mightier than the pen; and that all the talk about social justice and the protection of the weak by the strong and the spiritual evolution of the human race is the foolish babble of mere impractical visionaries.

We do not accept this attitude for ourselves, but, if it were admittted that it is true, what

then remains? What is there to be thankful about for those who feel their faith shaken, who are fearful for the fabric of civilization, who wonder if anything but blind force rules the universe? It is to these that we would like to say a word.

For those of us who find our fundamental faith in man and the universe under the pressure of a great attack there are two great things to be thankful for.

The first is Work. The war in Europe has not only destroyed peace, but it has taken away from millions there the opportunity to work. Thank God we have that opportunity left for us in America.

have been deprived of the stimulus and joy of giving and have been forced to become, not the disgraced, but nevertheless the sorrowful, recipients of charity. Thank God we in America still have left the blessing of giving.

Mr. Theodore Price, whose name is well known to our readers, announces in his journal, "Commerce and Finance," that the officers of the American Society in London hesitated over the propriety of giving the usual American Thanksgiving dinner this year in the British capital. They expressed the opinion that if given it "should be of an entirely private character; that is to say, no guests, no speeches, no music, no flowers." In commenting upon this announcement Mr. Price speaks as follows:

With the feeling that is thus expressed all our countrymen will be in sympathy as they approach a holiday that is peculiarly Ameri

can. ...

It has been said that the chief value of prayer is in the subjective reaction that it provokes in the mind and heart of the petitioner.

So let us hope it may be with the American Thanksgiving of 1914.

If, in humble thankfulness for our blessings, we shall become more sympathetic with suffering, more responsive to the needs of others, more tolerant of error, more patient with ignorance, and less considerate of ourselves, then indeed our autumnal festival of plenty will acquire a new benignancy, and we may rejoice in our ability to lessen the misery of the world by sharing our endowment with those less fortunate.

This spirit of Thanksgiving is better and more to be trusted than that which sometimes possesses us in hours of complacent happiness.

DEMOCRACY AND MILITARY

PREPARATION

THE FORMATION OF A RESERVE On November 21 Yale opened her new athletic field to her students, her graduates, and their guests. It was an impressive occasion-for more reasons than one. Within the confines of her coliseum there was gathered an assemblage in numbers only a few thousand less than the force provided by our Nation of one hundred million people for its protection against invasion. In other words, the standing army of the United States could be easily accommodated in the grand stand provided for the football games of a single university. Is it too much to adduce from this fact that we are not greatly in danger of having our National ideals menaced by militaristic domination ?

Even to those who confuse military preparation with militaristic ambition such a showing ought hardly to seem disconcerting. To those, however, who can distinguish between the tools at a government's disposal and the purpose of a government in using them there will appear in this statement serious food for thought, for it is in the continuance of our present state of unpreparedness rather than in the fulfillment of the National military policy outlined in our Constitution that the danger lies to our governmental ideals. To say that the United States should place itself in a position to maintain its own existence and the validity of its international obligations is no more a plea to turn our Government over to militaristic domination than a plea for religion is a plea for the establishment in this country of a theocracy.

The policy of maintaining a standing army inadequate to carry on a war of any magnitude without assistance from both the organized and unorganized militia is accepted by both soldiers and statesmen. This policy can be considered rational, however, only when back of this body of soldiers, under arms, there exists a reserve of both officers and men so trained and organized that they can be called into service when required.

At present both our regular army and our organized militia are maintained at less than half war strength. We have no men to fill up the ranks of our peace armies and no adequate plan as to how this may be done.

Nor can

any plan be made until we have legislation adequate for the creation of such a reserve. This reserve should be not only large enough

to fill up the regular army and the militia to war strength, but it should have excess sufficient to make up the wastage for the first three months of a campaign, a wastage which has been estimated as at least fifteen per cent of the war strength of the organizations.

To make this proposed reserve legislation effective in the shortest possible length of time, it should be combined with a proper enlistment act, making it possible to pass men through the service as rapidly as possible consistent with thorough instruction. The army should be made a soldier factory, not a soldier storehouse. It might even be found desirable, except in the case of noncommissioned officers, to prevent re-enlistment of such men as might desire to make of the army a career. In the case of those who under the proposed enlistment act had entered the army as volunteers for performance of a civic duty, they should be given an opportunity for training so arranged as to interfere as little. as possible with their education and their business. This training could readily be divided into three periods of two months each. The months of July and August would fit into the school and college vacation period, as well as the usual business vacation. Their instruction during this brief time would be strictly prac tical in character and devoted to teaching them the discipline and the function of a soldier in the most direct and effective manner.

To many of the older officers of our army six months' training seems a woefully brief time for the production of a soldier; but it must be remembered that this period of instruction is, perhaps, six times as long as would be given this country if confronted with war with a first-class power. Moreover, this instruction would be given under the best of conditions, and should result in the creation of a large body of well-trained men to be held in reserve for at least six years after completing their instruction, with the understanding that they would not be called to the colors except in case of war, and for yearly periods of drill of from five to eight days. Not only would these men be available as reservists for the army and the organized militia, but they could be formed into volunteer regiments under trained volunteer officers as an additional resource in time of war. Naturally enough, the plan to produce for our army and organized militia the necessary reserve also involves the creation of an at present non-existent reserve of war matériel. A problem quite as pressing as the estab