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long and indissoluble, but leaves to national churches to deal with the exception to this rule in cases of infidelity. It urges the necessity of deliberate and thoughtful self-control in the marriage relationship, but is unalterably opposed to the growing practice of birth control. It declares against any system of regulated vice, and feels constrained to "condemn the distribution or use, before exposure to infection, of so-called prophylactics, since these cannot but be regarded as an invitation to vice."

PSYCHIC PHENOMENA

On the question of Spiritualism and communication with the departed the Bishops, speaking with a reserve, express themselves as prepared to expect and welcome new light from psychical research, and go so far as to say:

It is possible that we may be on the threshold of a new science which will by another method of approach confirm us in the assurance of a world behind and beyond the world we see, and of something within us by which we are in contact with it!

But they deprecate the practice of spiritualism as a cult on the ground that it subordinates the intelligence and will to unknown forces or personalities, and urge that a larger place be given to the teaching of immortality and the communion of the saints as involving real fellowship with the departed through the love of God. There are many other matters of compelling human interest in this Report which cannot be indicated here. It will bear patient and thoughtful study.

ON CHURCH UNION

The Anglican Bishops have issued a noble appeal to all Christian people to agree in forgetting the things which are behind and co-operate in the establishment of a really Catholic Church.

It is a document remarkable alike for its fine Christian spirit, its broad charity, and its constructive statesmanship. The appeal is not for federation, but for visible and organic unity. Say the Bishops:

The vision which rises before us is that of a church, genuinely Catholic, loyal to all truth, and gathering into its fellowship all who believe and call themselves Christians, within whose visible unity all the treasures of faith and order, bequeathed as a heritage by the past to the present, shall be possessed in common and made serviceable to the whole body of Christ. Within such unity some of the Christian Communions now separated from one another might still re

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tain much that has been distinctive in their methods of worship and service.

To accomplish this end the Bishops appeal for a new approach to reunion. Hitherto the churches have engaged in endless and profitless discussion of fundamental differences of faith and ecclesiastical order. Now they are invited to the higher conception of fellowship. The unity which all seek exists in God; it remains for the churches to make that unity organic and visible. Uniformity is the last thing to be desired, but unity is essential.

The Bishops suggest that the basis of

International

MOST REV. RANDALL THOMAS DAVIDSON,
ARCHBISHOP OF CANTERBURY

organic unity may be found in the common acceptance of the Holy Scriptures

as

"the rule and ultimate standard of faith;" the Nicene Creed as "the sufficient statement of the Christian faith;" the Creeds as the baptismal confession of belief; the sacraments of Baptism and Holy Communion, and "a ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also the commission of Christ and the authority of the whole body."

MUTUAL CONCESSIONS SUGGESTED

The crux of the problem is the ministry. On this point Lambeth is quite explicit. There must be some authority by which men shall be ordained to the ministry. What shall it be in this new

Catholic Church? The Bishops answer, the Episcopate. It is of the utmost importance that their position should not be misunderstood. They are not stressing any doctrine of apostolic succession, neither are they casting any doubt on the validity of non-episcopal ordination. On the contrary, they explicitly "acknowledge that these ministries have been manifestly blessed and owned by the Holy Spirit as effective means of grace." But in the light of history they urge that the Episcopate "is now and will prove to be in the future the best instrument for maintaining the unity and continuity of the Church." In the most striking passage in the Appeal they say:

Bishops and clergy of our Communion would willingly accept from these authorities (the other churches) a form of commission or recognition which would commend our ministry to their congregations as having its place in the one family life.

They add the hope that the same motive would lead the other ministers to accept an episcopal commission. This would involve for no one a repudiation of his past ministry. "God forbid," they say, "that any man should repudiate a past experience rich in spiritual blessings for himself and others. We shall

be publicly and formally seeking additional recognition of a new call to wider service in a reunited church."

To those familiar with the former attitude of the Anglican Church this statement will be recognized as revolutionary. Free churchmen naturally refused to take a step which implied that their orders were not valid. That difficulty is now in process of removal. The Lambeth Conference has given the death-blow to the hitherto characteristic exclusiveness of various national churches will enter into the Anglican Church. She asks that the conference with other churches with a view to finding a common ground of

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action.

We have still a long way to go before organic unity is accomplished, and there may well be acute differences of opinion about some of the Lambeth proposals. The details call for patient and generous consideration, but the fact remains that Lambeth has challenged the churches to adventure for God in the shape of a common fellowship and a common ministry which alone can render a common service to the world.

(The Rev.) E. CLOWES CHORLEY, D.D., Historiographer of the Protestant Episcopal Church.

II-THE HOPE OF A NEW PALESTINE

HOME three hundred representatives of the Jewry of thirty countries met in London during July, for the first time as a nation, with a "publicly recognized, legally secured home in Palestine." Listening to plans for Palestinian development, one recalled the words of the prophet Amos:

I will return the captivity of my people Israel,

They shall build the waste places and inhabit them.

Palestine stands at the gateway of the East and the West, and the East is the critical place in the world to-day. The good will of the East, the peace of the

East, will make or break the future peace of the world. The mandates of the East, of which the British mandate over Palestine is one, are keen tests of the League of Nations. The world may well ask, therefore, what the Jews propose to do in Palestine, what their ambitions are, what is their social and economic pro

gramme, and what are the chances of monwealth, Inc., is a leader among these

success.

THE JEWISH AIM

The Jewish national ambitions seem to be, primarily, cultural. The Jews' passion for a cultural home led them to

reject the earlier offer of the British Government of Uganda, in South Africa a land with material resources equal to if not exceeding those of Palestine. The sacrifices which the first settlers have

undergone on that land, which the Zionists have been purchasing steadily during the past thirty years, is proof of a living idealism. No Jew has gone to Palestine

to seek his fortune and no Jew has made one there, though many have left comparative ease and comfort to battle with the wilderness.

Although Palestine, and particularly Haifa, has possibilities as a trade center, it is as an agricultural country that the Zionists regard it. Their hope and prayer has been for a spiritual anchorage, a center from which they may again make their peculiar contribution to the arts, ethics, and literature of the world. Add to this the desire for an integrity among nations, for the opportunity to speak with a single voice in behalf of Jewish rights and against Jewish persecution, and the unchallengeable necessity for a haven for those Jews of Poland, Galicia, Ukrainia, and dismembered Austria, who in this hour suffer another inquisition, and you summarize the Zionist political ambition.

The Zionists intend to establish an autonomous commonwealth in Palestine.

But they are a practical as well as an idealistic people. Some see Palestine as an autonomous Jewish state in the very near future; talk of settling half a million Jews in the next few years; want a Jewish army. They have a few able leaders. Max Nordau is one. The others keep their eyes on the future, but say little. They do not want to lose the prize of the centuries through over-zealousness. They see a Jewish majority built up in Pales tine by peaceful penetration, immigration as large as the country can peacefully absorb perhaps 50,000 the first year; a settlement, based upon Western standards of living, which does not race ahead of educational and cultural development.

Their task will require infinite prudence, faith, and tact. Palestine has not been given to them. How much support they can expect from the British Government is not yet clear. They believe that they can establish a commonwealth without offending the present inhabitants, without resorting to force, merely by superior intelligence and greater enthu

siasm.

The land question lies at the root of their whole problem, and occupied the thought of the Conference. They are planning as an organization to buy large contiguous tracts as rapidly as possible, pooling their resources to prevent competition and the forcing up of prices, and putting this land out of reach of speculation. The American Zion Com

co-operative land purchasing agencies. Its founder and president, Mr. Bernard Rosenblatt, left the Conference to go to Palestine and negotiate for the purchase of several hundred thousand acres. Buyers of land through this agency purchase only surface values, signing an agreement. by which such mineral deposits as may subsequently be discovered belong to the entire Jewish community. They agree to settle it themselves, within six years after purchasing, or permit the corporation to resell it, retaining a mortgage as a protection on the original investment. They buy with the understanding that out of

(C) Harris & Ewing

JUDGE BRANDEIS, HEAD OF THE ZIONISTS

every area sufficient to house a colony one-tenth shall be set aside for a village, where all houses, factories, schools, etc., shall be established. This one-tenth

is communal land, which cannot be bought, but only leased for a long period. All trading and manufacturing must be done on this land, lands privately owned being used only for agriculture. Hence city planning is possible; fortunes made by sudden shifts in land values are out of the question, and a co-operative communal system is assured from the outset. The

Jewish National Fund, on the other hand, buys land out of voluntary contributions, and its holdings are not sold to private individuals under any conditions whatsoever. The plan of the American Zion Commonwealth represents the utmost concession which the Zionists will make to private ownership in the matter of land, and even this was hotly contested by the Socialist group. Whatever else the Jews do in Palestine, they are committed to an interesting agrarian experi

ment.

PLANT 1,000,000 TREES

The tradition that the Jews are a race of tradesmen has grown up, it appears, not through any native dislike of the soil, but because exile has driven them into the market-place. Palestine has been

a land flowing with milk and honey only under Jewish settlement. Centuries of Turkish rule, of Arab squatting, have desolated a beautiful country. Sand

dunes, pyramid high, shift along the coasts where once were splendid forests. The Jews are planting them again. They have set a million trees in Palestineeucalyptus for shade, boxwood for orange crates and as an antidote against malaria. Olives, almonds, and oranges have been planted.

If Palestine is a prize for which peoples bid with tangible demonstrations of their love, then to date the Jews are bidding highest. Not from Jewish lips alone does the testimony come. Major Ormsby Gore, a British attaché of the Zionist Commission in Palestine, said: "I have crossed miles of desert, broken only by the mud huts of the Arabs, in stretches of desolate land. And then I have come upon green groves; a synagogue; a school; white stone houses, with red-tiled roofs; civilization. These were the Jewish colonies, the only oases in the Palestinian desert."

There is water-power in Palestine, and shortly it will have to be utilized for canneries, box factories, and other industries which will inevitably follow agricultural development. But for the time being the Zionists are placing their confidence in a sound agricultural life.

Few Christians know the story of how Hebrew, the language of the Bible, has been made a living, spoken tongue. One man, Ben Yehudah, a sort of divine fanatic, started the movement. He would speak no language but Hebrew even to his old mother, who could not understand a word. He is writing the first dictionary which can be used for modern everyday expressions. Twenty years ago, when he went to Palestine and undertook the

task, he was dying of tuberculosis. He still has tuberculosis, but his dictionary, they say, is keeping him alive. He has lived to see Hebrew spoken by every Jewish child in Palestine, the foundations of a Hebrew University laid on the Mount of Olives, and schools throughout the land.

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THE POLITICAL EFFECT OF ZIONISM

Jews from Palestine were warm in the assertion that their troubles with the Arabs had been stirred up by outside imperialistic influences. At no time during the Conference was there a dissenting voice to the often-repeated policy that the interests of Arabs and Jews in Palestine and in the East must be considered identical. They pointed out that Palestine under cultivation can accommodate five times its present population, and that no Arab need be crowded out. Moreover, the temper of the Zionist movement is distinctly anti-imperial.

The writer was probably the only Christian who sat through every session of this historic Conference. By far the most memorable impression of the meeting is of the courage and idealism which never failed to rise above the often sharp dissonances of varied experiences and points of view, and which bridged almost

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Why not?

Both religionists worship the same God and learn their lessons of the religious life from the same book. Why should there be any greater gap between the Christian church and the Jewish synagogue than between the Old Testament and the New Testament? If the two books can be bound together, why cannot the two worshipers worship under the same roof? Nothing would induce me to undertake a mission for the conversion of the Jews. But if I were a young man I would like to apply for the pastorate of the Christian church which is used by the Christians for their worship five days in the week and by the Jews for their worship two days in the week. And I should hope in time to get a consent from both worshiping bodies for occasional exchanges of pulpit between the Jewish rabbi and the Christian pastor.

It would be very easy to find in the Old Testament Scriptures texts for all the messages I should wish to give to either congregation, at least for the first season. Where could I find a better statement of the Christian doctrine of divine forgiveness than in this passage from Isaiah: "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon"? Or where a better statement of Christian experience than in this passage from the Hebrew Psalter:

Bless Jehovah, O my soul, And forget not all his benefits: Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction;

Who crowneth thee with lovingkindness and tender mercies;

greatly to the building of other nations, were not present to contribute to the planning of this their own peculiar experiment.

The eyes of Jewry, and of many nonJews, will watch three men upon whose shoulders the Conference put the execu tion of its plans: Mr. Chaim Weizmann,

KNOLL PAPERS

BY LYMAN ABBOTT
WHY NOT?

Who satisfieth thy desire with good things,

So that thy youth is renewed like the eagle.

Or where a better statement of Christian mysticism-the dwelling of the spirit of God in and with the spirit of man-than Paul found in Deuteronomy:1

It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

We Christians forget that Jesus was a Jew, that he preached in the synagogue and in the temple, that he had no New Testament to use as a basis for his preaching, that he who rarely denied any accusation brought against him did explicitly deny that he had come to destroy the law and the prophets. "I came," he said," not to destroy, but to fulfill." We forget that Paul was a Jew, that he preached in the synagogue whenever the Jews would allow him to do so, that he was so enthusiastic in his patriotism that he once declared, "I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh." If we who hold what we believe to be the larger hope and clearer faith are ever to commend that hope and that faith to our Jewish brethren, we shall not do so by controversy; we can do so only by carrying to them a message of spiritual brotherhood in the spirit of Jesus and of Paul.

But the Jews reject the New Testament!

True. But to how many Christians is the Old Testament a closed book? They do not reject it, but how much do they read it? How well do they understand it? How many of the readers of this Knoll Paper have any notion of how the political ideals of the ancient Hebrews, embodied in the institutions of the Hebrew commonwealth, compare with the political ideals of the modern Americans as embodied in the political institutions of America? Or how the ethical

1 Deuteronomy xxx. 11-14. Romans x. 6-11.

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principles to be found in the Book of Deuteronomy compare with the ethical principles inculcated in our homes, our schools, and our colleges? Or how the spiritual experiences of God to be found in the Hebrew Psalter compare with the experiences of God to be found in such Christian Hymnals as those of the Episcopal, the Presbyterian, the Methodist, and the Baptist Churches?

In my opinion, Christians are quite as much responsible as the Jews for the hostility between the Jews and the Christians. Some years ago I gave four Sunday evening addresses in Cooper Union. I was told that about half the congregation were Jews. At the end of each address the audience were invited to ask questions of the speaker. One foreign-looking man addressed me the following question: "Are the Jews alone responsible for the crucifixion of Jesus?" "No," I replied; "Caiaphas was responsible-he was a Jew; Pilate was responsible-he was a pagan; Judas Iscariot was responsible-he was a member of the infant church of Christ. Jew, pagan, and Christian share in the guilt of the great crime." Then my questioner arose again to say, with some tremor in his voice, "I am glad to hear you say that, sir; for I have just returned from Russia, where all the members of my family were massacred in a pogrom because the Christians said that the Jews had crucified Jesus."

I was told some years ago this incident: A Jewish mother living in great V poverty was tended in childbirth by a nurse from a near-by social settlement. There were no clothes for the baby. The nurse ran round to the settlement, got some garments, brought them back, dressed the babe, and laid her in the mother's arms. The mother pondered a moment and then asked, "What Jewish friends sent my babe these clothes?" "No Jewish friends," replied the nurse;

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they came from some Christians." The perplexed mother pondered this statement for a moment and then said, "I did not know that Christians could be kind."

If the liberal Jews understood the Christian faith, and if Christians understood the liberal Jewish faith, there would still remain important religious differences between the two, but there would be no religious hostility.

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BY LAURENCE

LA TOURETTE DRIGGS

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NE somber day last spring the writer left New York after a leisurely lunch and arrived in Boston just ninety minutes later. A week or so following two other restless citizens who were in Florida and desirous of seeing New York finished their breakfasts in Miami and dined that same night in the said New York, as desired. Shortly following this supreme exhibition of sudden transportation two young men left Burlington, Vermont, near the Canadian line, some time after two o'clock in the afternoon, and arrived in New York some time after four o'clock the same afternoon.

What extraordinary space-annhilating power was exercised by these travelers! What fearful, what delightful possibilities come to mind in the contemplation of this new gift from the gods to man.. kind! How anxiously our forefathers strained against nature and the inexorable laws of gravity in the days gone by for always a little and again a littlemore speed! Speed across the oceans, speed across the land! Rails were straightened and made heavier. Ships were stream-lined and fuel made to do the less costly work of sails. Automobiles replaced the swiftest horses, while subway trains rushed through underground tunnels to avoid the impediments above.

But neither steamships nor railway trains, neither horses nor automobiles, nor all of them put together, could convey one to Boston in ninety minutes, or span the Atlantic seaboard between the rising and setting of the sun. Another carrier of human transportation has come to enjoy its vogue for a few generations, until another yet swifter vehicle is produced to save a few precious minutes of the hurrying human's time. The day of aerial transportation is upon us.

NEW YORK TO CHICAGO IN FOUR HOURS?

It is perhaps safe to assert that never was the human race confronted with a change in conditions more startling than is now presented to the twentieth century by the advent of the airplane. Warfare, which for so many years has run such a logical mathematical course that no man's mind operateth to the contrary, is now everlastingly upset in all its traditions. What can we do about it, admitting, as we must, that any fine day a European enemy can send a destructive fleet of airplanes over New York without notice and without recourse if we did have notice?

Commercial life too will soon wake up to discover that our familiar old conveyances are as passé as were the coachesand-four when the railways came. Business men will prefer to reach Chicago in

"DISDAINING THE POOR TINY CREATURES WHO ARE GROPING ABOUT BELOW "

four hours rather than twenty-four hours. Mail and express will seek the swiftest outlet for their passage. Heavy freight will avoid congested lines to sail through ever-spacious skies. Seasick travelers will enjoy a smooth overnight trip to Europe, at far less cost than by the oldtime method.

There is a strange fascination about flying that appeals, I think, to every human being who sees an airplane swiftly cleaving skies overhead, as if disdaining the poor tiny creatures who are groping about below. The gallant craft is seen by millions on the ground, while to the man seated buoyantly at the helm the swarming crowds below are as inconspicuous as so many small ants struggling about a mound. Perhaps it is this elevation of the individual above the masses that excites the interest of the ordinary spectator, rather than an analysis of the coming changes in civilized life pictured by the airplane in flight. But as these spectacles become more usual and their utility is realized the popular rush will begin. And Americans, above all other peoples of the earth, will ingeniously harness aviation to its greatest capacity and development.

The disappointment over our airplane performances in the Great War is yet too fresh in mind to permit full confidence in the promise of the future. This is natural, and, one might say, as typically American as was our quick belief in the gold-brick representations we so gladly believed concerning our ability to manufacture airplanes like wheelbarrows. But it must be borne in mind that, much as the American public suffered at home in its humiliation over Governmental failure to provide airplanes at the front, the suffering of our aviators there who were deprived of good airplanes was vastly greater. They had the great cause to complain. Yet the truth is, they are the

individuals who, with little sympathy and less support, are to-day holding up and building up the edifice of American aviation, that it may not continue to be a joke and byword among the Europeans who learned to fly after Americans taught them the way.

A German monoplane is now flying in this country which stands head and shoulders above any flying-machine ever before seen in this country. When this airplane first made its suspicious appearance and was housed among the American and British and French machines which are now being used about New York, the American mechanics who were graduates of the war, and retained some of its bitterness, sought to destroy this new sample of Germany's competition. It's owner was forced to remove it to a place of safe isolation.

AN AMAZING PLANE

Aviators, however, who saw it fly and realized the greatness of its performance instantly appreciated the value of its exhibition here. It awakened admiration for the product without envy or hatred for the producers, because of its undoubted superiority as a flying-machine over any heretofore flown in this country.

A brief comparison of its abilities with the best of our own will serve to portray the advance air travel has made since the war, and may likewise point a moral disadvantageous to our own boasted achievements in comparison with that of a nation beaten and impoverished by the war.

The Junker monoplane carries eight passengers through the air one hundred and ten miles in a single hour. And in so doing it consumes but seven gallons of gasoline! What touring automobile can compete with this means of transportation in economy of expense, even leaving speed out of the question?

The means of obtaining this marvel.

THIS IS THE CAMEL OF THE AIR, THE LARSEN OR JUNKER (OR J. L. 6) PLANE

ous economy of operation is in its small 160-horse-power Mercedes motor, which consumes less than one-third the gasoline required to drive the Liberty 400-horsepower motor carrying its load at the same speed. And the reason this small German motor can do the same work as the great Liberty is because the German airplane is designed with far greater skill than any aircraft yet produced in America.

An exact comparison between this foreign machine and the best of our own was made in a mail-carrying flight on June 16. One thousand pounds of mail, together with two passengers, left the field on Long Island for Washington, carried by this 160-horse-power motor. The best previous record for mail-carrying was eight hundred pounds of mail and two passengers, carried by two 400horse-power Liberty motors driving one of our largest airplanes. To put it concisely, 800 horse-power was required to carry 800 pounds of mail in an American machine, using 56 gallons of fuel to the hour, while 160 horse-power carried 1,000 pounds in the German monoplane, using 7 gallons of fuel to the hour! What

more significant exhibition is desired, my masters, to illustrate the aviation of beaten Germany as compared with that of victorious America, the birthplace of aviation?

A CAMEL OF THE AIR

Should a German airplane be destroyed, then, as Cromwell destroyed beautiful masterpieces after his victorious wars in England, or should we welcome here these advanced types of airplanes made by our recent enemies, that we may the sooner obtain the ability to imitate and surpass them? The conscientious, painstaking habits of the Gernan produced the simplest and best motor known to aviation in this same Mercedes engine. Before the war began it had flown for almost twenty-four hours without stopping-a_record unbroken until a month ago in France. No American airplane has yet been designed that can carry fuel enough to fly for twentyfour hours. And which airplane will receive the sanction of the American business man who has goods to transport-the machine that consumes seven gallons of fuel per hour, or that requiring fifty-six?

If this aviation business is to become a burning question in commerce, what are we to expect of it in war? And to whom will the Nation intrust the development of its war aviation-to the General Staff of infantrymen and cavalrymen and artillerymen, or to the aviators, who fly and who understand the science?

A reluctant admission is beginning to proceed from our war councils to the effect that aviation has now become the Nation's second line of defense, the navy being always first. The plain fact is, the day has already arrived when the navy is at the mercy of an air fleet. The proudest dreadnought that floats the sea, costing millions of dollars and carrying thousands of men, can be sunk by one small airplane carrying one slim lad and costing a few thousand dollars. Even an American airplane of to-day can carry and launch against the side of a dreadnought as heavy a torpedo as that launched by the submarine. And the slim lad in so doing is practically immune from repulse or resistance-except by airplane. One might even imagine the capture of a vessel by an airplane indulging in the horrid use of deadly gas bombs.

FIVE HUNDRED MILES AN HOUR

No, the navy can no longer be expected to be our first line of defense. And as yet we have not even scratched the surface of aviation. Major Schroeder in his record altitude flights made the discovery that at thirty thousand feet elevation a west-to-east wind prevails that moves an airplane at a speed that he estimated as three hundred miles per hour. With a two-hundred-mile-an-hour airplane one might enter this wind above San Francisco at noon and reach New York by six o'clock, provided one didn't mind the sixty-degrees-below-zero temperature that Major Schroeder testifies to have found there. And at a still higher elevation one would undoubtedly find a still swifter and still colder wind.

So one has only to go high enough and one will satisfy the lustiest thirst for speed. And the only way to get there, either for commerce or for war, is by the airplane, the speediest conveyance ever given to mankind.

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