Roman Empire. The preaching of repentance and of the Kingdom of God begun by Jesus passed into the sacramental cult of the Lord Jesus Christ."

It is a strange irony of fate that Protestantism should have begun with an appeal to the Bible, and the substitution of biblical authority for ecclesiastical authority; and that now it is Protestant scholars who are proving the Bible to be a tissue of myths and a distorted record of facts. It is Catholic scholars, those who recognize the Church as the supreme authority in matters of faith-who are the chief defenders today of the trustworthiness of Scripture and its religious and spiritual value. We are not referring to the reconstruction of the traditional view of the Old Testament. That in the main is accepted by Catholic scholars. We are referring rather to those modern New Testament scholars, -such as Dr. Kirsopp Lake,-who would eliminate all miraculous elements from the Gospels, transform the incarnate Son of God into an inspired human teacher, and elevate S. Paul into the real founder of Catholic Christianity.

If the New Testament is so utterly unreliable as an historical document, if it gives a false impression of the teaching and deeds and person of Jesus, would it not be well to discontinue reading it in our churches? Or possibly the General Convention might be induced to appoint a commission, under the chairmanship of Dr. Kirsopp Lake, to edit an expurgated copy of the New Testament for the use of the faithful. This commission could delete all the exaggerated statements, all the miracles, and all the lies,-in short all that was seen through the haze of faith; and present us with the few bald facts that are visible to the penetrating gaze of modern liberalism.

The Anglo-Catholic Congress

ON

N the last two days in June and the first day in July an Anglo-Catholic Congress was held in London for the purpose of making clear to the world the position of Catholics in the Church of England. It appears to have been an overwhelming success, beyond the highest expectations of its promoters. 14,000 tickets were sold. 1,200 priests, vested uniformly in cassock, short surplice, and biretta, and 14 bishops in cope and mitre were in the street procession for the opening High Mass at S. Alban's Holborn. Many who witnessed the procession commented on the fine intellectuality and the impress of asceticism in the faces of these priests and bishops. 1500 masses were celebrated daily in London by the clergy attending the congress. Albert Hall was filled three times daily, and on the closing night was packed with more than 10,000 people. The favorite hymn, we are told by one who was present at all the sessions, was "We that hold the faith of Jesus," with the refrain "Hail Mary, full of grace." The Hail Mary was used with the Our Father at the opening devotions of each Albert Hall meeting. Women gave their beautiful jewels to help make up the £50,000 offering for missions. A correspondent writes, “Men and women knelt in the streets as the bishops passed along blessing the people. Men bared their heads as the procession of priests passed by. I never expected to see such sights." At any rate we may venture the assertion that if the Catholic Revival in the Anglican Communion is dead, it is still a somewhat lively corpse.

The Bracing Criticism of Dean Inge

IT is one of the most recurrent temptations of the orthodox

to become narrow-minded; to feel that they are the people, and that wisdom shall die with them; to despise the work of scholars and to take refuge behind the bulwarks of the faith once revealed. We who are Catholics in the Anglican Church are continually in danger of yielding to this temptation. We like to read exclusively our own favorite Church paper, and books by writers of unquestioned loyalty to the Catholic faith, we even incline to associate only with people of our way of thinking; and we easily get into the way of looking down on all who think differently. Hence the attribute of spiritual pride which often makes Catholics so harsh and unlovable.

We know of no better cure for this state of mind than a liberal course of reading in the writings of Dr. William Ralph Inge, Dean of St. Paul's in London. Especially do we recommend his recent volume entitled "Outspoken Essays," published by Longmans. Though we may not always agree with him, we cannot fail to respect his fearlessness, his directness, his clear-headedness, and his reality. Here is a writer with no illusions as to present day civilization, who states his criticisms, often tinged with satire, in masterly English. These essays deal not only with religious questions, but with social and economic subjects, such as our present discontents, patriotism, the birth-rate, and the future of the English race. Of the religious essays, the best are those on "Bishop Gore and the Church of England," "Roman Catholic Modernism," "Cardinal Newman," "St. Paul," and "Institutionalism and Mysticism." His criticism of Bishop Gore is scrupulously fair for one who holds

the premises of Dean Inge; it seems to us a model of what religious controversy ought to be.

It is well that we should wake up to the fact that the attack on the Anglo-Catholic position has shifted its ground entirely. It is no longer animated by the old prejudices of evangelical Protestantism. Such men as Dean Inge, Dr. Headlam, and Canon Streeter, who are now our keenest critics, take their stand on principles far removed from those of the Reformation era. It behooves us to read these men, not only to know what those principles are, but to learn what are the vulnerable points in our own bulwarks.

Psychoanalysis and Divine Grace

THE

JARED S. MOORE, Ph.D.

HE first reaction likely to be aroused in the minds of many who find this title on the cover of THE AMERICAN CHURCH MONTHLY will be one of repulsion at the thought of linking together two such apparently contradictory terms as appear therein. "What communion hath light with darkness?" one may ask, "and what concord hath Christ with Belial?" Can any good thing come out of psychoanalysis? Can the action of divine grace in that field have any other purpose than the utter casting out of the psychoanalyst and all his works?

There are two obstacles against a sane and healthy consideration of this topic-first, the ignorance and misconceptions concerning psychoanalysis which prejudice the mind. of the average Christian believer, and, secondly, the indifference concerning religion or positive contempt for Christianity which so commonly characterizes the protagonists of psychoanalysis. The present writer, however, happens to be both tremendously interested in psychoanalysis and a fervent believer in the Christian religion, and to him there is no such antagonism between the speculations of modern psychology and the truths of the Christian religion as is often supposed. "Thanking in advance," then, any who may be willing to delve into these matters, for their patience and interest, he will make the plunge.

THE PSYCHOANALYTIC THEORY

First, as to the fundamental teachings of psychoanalysis. The term stands for three things-(1) a theory concerning the underlying motives of conduct, (2) a method for disclos