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t: WHAT IS RELIGION?*~III By REV. JAMES W. LEE, PASTOR TRINITY METHODIST CHURCH It has taken man a Ion* time to pon- ,rt til * 1 ' thought contained In tangible acta around him into term* of science. , II only within recent year* that he h» been able to reduce it to the of systematic, accurate, verlfla- b i, knowledge. All the ancients knew "f the constituent elements of mate- J.I bodies,they were able to express L four general term* which they nimed earth and air and Are and ,iter. .'tan has divided and subdivid ed these huge masses until now, In- •teid of fouj- terms through which to «oress his knowledge, he has about JJventy. He haB 1101 on 'y named the elements, lie has weighed them and measured them and determined their affinities. He has learned how to group particular elements so as to got com pounds of one sort and then how to take the same elements and group them differently and get. 1 compounds of an other sort; how to make carbon, hy drogen and nitrogen stand together so as to give him bread, and then by forc ing them to change sides und swing romers to give hltn prussic acid. He baa changed caloric from an igneous fluid Into a mode of motion and by so doing has started the countless wheels of lull. He has changed astrology Into jjtronumy and out of the wheel of fortune that once stood In the heavens he has made a useful und universal clock by which sailors ride the sea. He has converted alchemy Into chemistry, and while not finding the philosopher's ktnne, which turned everything it touched into gold, he has found some thing hotter In the secret of prepar ing his rood so as to turn disgruntled dyspeptics Into amiable men and wom en. He has driven the gods and god desses from the classic mountains, the dryads and the genii from the woods, hobgoblins and ghosts from the dark ness and closed the career of the for tune teller and the quack and the take among Intelligent people. He iins changed the doctor from the conjuror into a rational physician, who no longer puts drugs of which he knows little Into bodies of which ha knows notnlng as In the days of Voltaire, and who no longer gives prescriptions on n level idtli that of which Montaigne speaks which consisted of the left fool ol a tortoise, the liver of a mote, the blood from under the left wing of a pigeon ,sn<t rats pounded to a fine powder. He has Increased his vision a million fold by finding the telescope and the gift of his hearing by discovering the tele phone, and the sense of his smell by the Intention of the chemical test. He hex taken down the thought habitations of jAHiers and replaced them by oth- and high that many ear- neat people long accustomed to .close mental quarters have been afraid they ™ Qve into them without . n the "'hie cosmic spaces their death of cold. He has found the “ c ™‘ sending his messages on the undulations of the luminiferous ether, ana a recent professor of science has declared that we are In thinking dis tance of the time when, If a father want* to talk to hte son, he knows not where, he will only have to call in a loud olectro-magnetic voice, heard by tne son, whose ear Is electro-magnetl- ned to the same pitch and by no other and say, “Where are you, John 1 ?" The low reply will comeback: "I am at the bottom of a slate quarry in Wales, fn- t llrr. * Af* *T am mil Iksort An.,.. #_.. — ther, or ‘I am out three days from Southampton on the Atlanta," or "I am spending the day with a friend on hit sheep ranch in Australia.” The thought in material facts man lias organized into science has been In them from the beginning; He failed through the ages to And It because he sought for the theory of things In his imagination rather than In the objects themselves. He developed wonderful mental systems to account for and ac commodate the nature of things, but he found when put to the test that they failed to get hold of the real order of facts. Then he would invent other thought schemes and find that they also failed to get hold ofnvhat ho saw without him. He devised mental traps to catch the heavens in, but learned after a while that the planets did not enter them. He constructed In tellectual machinery for reducing the atoms to order in his mind, but the molecules refused to turn 1n the direc tion of Ida intellectual wheel work. Things evidently had ways of going somewhere, but the roads he built for them they refused to travel over. There was surely an outside program of real ity, but his Inside sketches did not con form to It. So for thousands of years he found his universe of thought turn ing one way and the universe of fuct turning another. In modern times an cient methods have been abandoned. Man learned from costly experience that they would not work. They kept hlni from his estate. They constantly misled him. However promising they might appear to be, he found Mrhcn he followed them that they always left hltn outside the*plantation he felt be longed to him. Though he fashioned them, he found they were shackles and not Instruments of progress. Though he invented them, he learned that they formed a prison for his mind rather than a meads to its freedom. The mountains were stored with wealth, but his theories paralyzed enterprise by misguiding his energies. The sun was a solar engine with unlimited power to let, but his theory of heat led him away from it and left him to trudge rather than ride in a palace oar. "But weary at length of "self-devised methods that battled him and threw him back upon himself, disappointed and Impotent, he conceived the Idea of Inducing his theories from a study of facts. This was new and heretical, but the wisdom of the plan was vindi cated by results. It had been the cus tom to settle the order of things .by resolution. Men In convention assem bled felt It Incumbent upon them to determine the shape of the earth by vote. If the majority declared It to be flat, that was an end to controversy on the subject. The thought of actu ally investigating an object In order to find dut Its constitution and place and movements was foreign to the minds of those called to administer upon the affairs of the world and Its interests. Many of the poor, lone students, here and there, who attempted to look Into facts to learn how they worked, paid for their experience by the loss of their daring heads. In modern times, how ever, the revolt from the bondage of unworkable theories has been bo pro nounced and widespread that therp la no longer any attempt to burn the men who think. Their motives are often misinterpreted, hut they are tin longer reduced to ashes. Explorers who have used modern methods In manipulating nature have found so much to bless mankind that they are beginning to get credit for being useful members of society. Darwin at last sleeps peacefully in Westminster ab bey. ft is inevitable that methods which have been so efficient In the study of nature should now be applied to the subject of religion. Thinkers have failed to reach the complete reality of man and God by self-devised theories as thoroughly as they failed for thou sands of years to grasp the meaning of nature by imagining methods. The fucts of religion, when approached by the modern scientific method, are as ready to yield results as rich for the spirit as have the facts of nature yield ed results for the enrichment of our temporal well being. We huve sent oyer Into the Promised Land the Calebs and Joshuas of physical science and they have come bach laden with purple grapes for the satisfaction of the body; hut. Instead of sending over other Ca- our spirits are minified to the point of collapsing. The part of us that ought to fly Is held to the dust, and the part of us that belongs to the dust Is per mitted to attempt the experiment of flight. The spirit Is down where the appetites ought to be, and the appe tites are up where the spirit ought to be.. And nil this comes largely from the truth that science has brought no much more from the facts of nature fos the body than from the facts of religion for the spirit. We have been afraid to approach the facts of religion with the scientific method. We are like the old-time guardians of nature, who were afraid for the facts of ft to be really investigated as they were In themselves, lest the explorers might find something to destroj' their pre conceived ideas of it. thing speaks to him out of the storm. He hears it» voice In the thunder. He beholds Its face In the burning shn. He sees its furj' In the lightning. He feels Us placid moods mirrored in the beau tiful moon. It sleeps under the rocks; It flows In the river; It stands in the mountains and sings in the waterfall. It roars in the lion, files in the bird, blooms in the flower, and resides in the deep shade of the forests. AU na ture Is alive with it. Whatever the something Is, tliat confronts him and looks at him and speaks to him from out the inside of animate and inani mate objects, the savage feels he is known by It and approved or con demned by It. and that upon It he Is dependent for his well-being. There Is a vague nebulous sense with It 1st ruethatthe thoria. on. hold. I hlm ‘ h »‘ hi* 'nteraet* will bo be*t REV. Jf W. LEE. leba and Joshua* to And out what there la In Canaan (or the spirit, we liave been accustomed to turn bach to wan der In the wilderness, eking out a mis erable existence on the manna our very wretchedness provokes front -the pity of heaven. The picture may appear overdrawn, but It Is not. We are rev eling and luxuriating' in the wealth science has won from tile facts of na ture, but how few there are who are rolling and growing great and magnlit- cent In the wealth science can win from the facts of religion. The facts are crammed with the religion the spirit needs, but we do not address ourselves to the consideration of them as we do to the fuels of nature. Hence, our spirits hobble along on crutches, while our bodies Ay through space In palace cars. Our spirits live In lloor- less luits, while our bodies flourish In atenm-heated imhtcf*. Our bodies are magnified to the point of bursting und should never be abandoned until he has found others which more clearly and completely account for and accommo date the facts of which they are the subjects, but he should always remem ber that the theories he holds are pot the facts. They ore valuable only In so far a* they enable him to grasp the real meaning of the facts with which they deal. III. The facts of religion arc as Indubita ble and self-evident a* the facts of nature. They disclose relations, and therefore contain thought a* clear and distinct as that found In material facta They have not yielded up their con tents as completely as have the facts of nature, because they have not been approached by the sclentlflc method. Religion Itself 1* a compound reality, made up of element* one-half of which are human and the other half divine. The human elements of religion are: 1. A sense of dependence In man upon tin unseen power higher than himself and other than himself, yet related to himself. This sense of help lessness In the presence of Invisible but enduring forces grows out of the activ ity of Imagination and affection, com* blned with the constant and Insistent agency of the conscience. It Is more than the mere sense of dependence, such as the primitive man feels upon the boat lie Is using to era*, the river, or upon the cave he Is using to protect him from the storm. It Is a feeling of Inadequacy and weakness in the pres ence of a mysterious power, the things about him only serve to represent and advertise, lie feels himself Invested round not simply by the trees, but by n strange something or some one bock of them, of which they bring him In timations. This vast and awful some- served by getting on good terms with It. Coupled with a sense of dependence and relationship, we And In man as man, from the savage to the civilised saint, the .sense of obligation and re sponslblllty to an unseen power. Hi prostrates himself before It; he prays to It; he sacriflces to It: he lifts up altars and hows before them to wor ship It. Everlastingly and universally his conviction Is, he must pleuse or placate, ar propitiate the unseen mys tery upon which he feels himself de pendent and to which he feels himself responsible. The primitive man and man through all the stages of hi* progress Is ever engaged In bringing about an atonement between himself and the power that encompasses him. "Creeds change All outward forms Recast themselves. Sacred groves, temples and churches Rise and rot and fall. Races and nations And the various tongues of men Come and go and are Recorded, numbered, And forgotten In the repetition And the drift Of many ages. — All outward circumstances May be different, But there lives no man. Nor ever lived one, Who, In the eilence of hie heart, Feeling his need. Has not cried out, Shaping same prayer To the unchanging Ood.” The divine elements of religion are: 1. The revelation the unseen One makes of Himself through nature. From the beginning of lime outside objects and forces have united to form a sort of literature through which some great being was uttering Itself or himself. Whnt meaning the mystery back of things was trying to make known through mountain and grove and river and sky the savage was not able to determine, but that his Imagination and emotion and conscience were deeply stirred by the interpretation he did put upon their significance to him no one doubts, if is religion, crude and gro tesque as it was, bears witness to what lie felt the power back of ull things trying to say to him. He saw In the bird an Idea from the unseen One that provoked this religious feeling. The stars above him, the forests around him, the waters beneath him, were to him so many great languages Ailed with Ideas expressed by One upon whom he was dependent, and to whom he wa* responsible. He differed from the modern student of nature In that he only felt that things had a meaning, while the scientist today knows exactly what the meaning Is. He saw packages In which he felt sonfcthlng whs wrapped up, while the modern man lias untied the bundles and found out what their contents are. He saw the alpha bet of creation, but had not learned the names of the letters, nor how to put them together in worde. He iva* a poet with a soul boiling with feeling, but was like Vesuvius before the sub terranean Ares broke through Into rivers of flame. He wa* the forerunner of Wordawortb, who saw In the cloud an elf telling tales of the sun, and said that the dead Lucy Gray era* still seen by many on the wild, and that "the white doe of Ryatone la the daughter of on Eternal Prince.” Tho aavage was the civilised man before starting to school. He was Darwin thousands of years before the naturalist lived. He was man before he had learned '.o count and read and write and cipher. He was the saint before he had learned to say: “As feel the flowers the aun In heaven. But sky and sunlight never see. So feel I thee, O God, my God, Thy dateleas noontide hid from me. As touch the buds the blessed rain. But rain and rainbow never aee. So touch I God In 1,11st or pain, Ills far vast rainbow hid from me. Orion, moon and sun and bow. Amaze a sky unseen by me, God’s wheeling heaven Is there I know. Although Its arch I cannot see." F • •eeeeaeeMMaateeeeteeetteeetaee Convention 8ermon Delivered at Cartersville, Ga. >••••(•••••••* THE GOSPEL OF THE KINGDOM "Go thou and preach ; the Kingdom of God.” : —Luke, lx, (0 : By REV. JOHN E. WHITE, PASTOR SECOND BAPTIST CHURCH This la' the aermon delivered by Dr, White last Tuesday night at the open ing of the Baptist conference at Carters- vllle. It attracted more attention than any sermon of recent months.—Edltoy. I or the past twenty-five years the (ifUnite direction of Christian fai th has Ven Christo-centric. Thera Is a steady moveinent of convergence upon the fact that every knee should bow und every tongue confess that Christ Is Lord to 'lie glory of God ths Fathsr. This Is to he particularly seen In the tendency in get buck to our Lord's own teaching on matters of religion. Now, that movement has been going on long enough and has been eulfldenUy gen eral In Its character for us to see what lias come out of It. The result has been that two great ivmhs have been rescued from neglect anil set In the very center of the Chris- i inn s creed—the doctrine of the Fa therhood of God und tho doctrine of the Kingdom of God, With regard to the ilrst, I wleh to say that the articles °f faith which do not contain a dis tinct emphasis of the doetrlne of the Fatherhood cannot be squared with tho New Testament without humiliation ami exposure of disregard for what was most clear In the Savior's teaching and most dear to the Savior's heart; nor on they be squared with the most prominent evidences of our Christian ' Ivilizatjon, which Is gloriously full of 'hat practical goodness which testifies 'hat the Fatherhood of God has made reul the brotherhood of man. °f the other rescued and re-empha- slzed truth, the gospel of the Kingdom "f Ood, with which my message on this occasion Is concerned, I wish to say that its restatement has saved the equilibrium of the Christian religion. The great doctrine of Grace, In which 'h. Idea of the Fatherhood Is such a pre-eminent feature, Is capable of ex aggeration, of dangerous over-empha- »ls. No Inconsiderable number of people have been so delighted with Christ’s ievr| a ti on 0 f the Fatherhood of God 'hat they have rushed Christianity right Into the arms of Mohammedanism without realising It. I am quoting a great authority when 1 say that the "'hole point of Mohammedanism Is this: "God Is so merciful that He will not punish HI* poor child because he sins." To correct that tendency and maintain th, halance of Christian faith the Holy Spirit has turned the thought of the w m Id back to Christ’s wonderful teach ing about tho Kingdom of God. God Is a father, but He Is also a king. We arc the members of a family, but family governed as a kingdom. So the Ilrst point I bring you from tills text Is that If we come Into the Kingdom of God and If we accept our Lord's call to preach the Kingdom of God. we come Into It and we preach It as a kingdom. Kingdom, Not Republic. A kingdom is the dominion of a king. Its essential Idea is authority centered In one ruler. The principle of a king dom stands out In contrast with the principle represented In our great word republic. Strength and power are add ed at once to our conception of tho Christian religion, when we recognise that It Is the religion of a kingdom, not the religion of a republic. For Illustration, we cannot accurately speak of nature ns a republic. Nature Is a kjngdom. A supreme authority rules in nature. Jt Is a system which 1 turns about one center. The unlverab Is not a mere federation of forces. There Is no original self-dotermlnlng will In a star, a flower or a bird. Nature Is not controlled by the consent of tho governed. It Is a kingdom in which ever)' atom moves by direction of a superintending intelligence, whose will Is law. Nature Is full of hurntony, be cause obedience to law reigns through- ouYTier realm, our Father who arc In the heavens. Now, above the kingdom of naturo Is this other kingdom In the sense that the spiritual Is above tho physical. The emperor Kaiser William of Ger many visited a grammar school In the city of Bonn. The teacher gave him the opportunity of testing the Intelli gence of the scholars. "Now, what kingdom does this belong to?" he' asked, holding out a silver coin. In a chorus they all cried: "That be longs to the mineral kingdom." "Well,” and lie took from his pocket an orange, "what kingdom does tills belong to?" Again all responded, "The vegetable kingdom.” "Good,” tho king said. "But now look,” as he pointed to Ills own person. "What kingdom do I belong to?" A look of blank dismay passed over the faces of the loyal scholars. They did not like to say that their em peror was an animal and belonged to the animal kingdom. At length, in the silence, a little girl held up her hand. She could answer. “So you know, little frauleln? You can tell us. What Is It?" 'You belong." she said, ’’to the King dom of God.” The emperor was great ly touched. He took her In his arms and tears'werf In his eyes. ’’I hop,, I] trust you are right," he said. ’ Above this kingdom of nature Christ raised the banners uf another kingdom, which He called the Kingdom of God It was regulated by different laws, con tained different tribunals and It con-1 cerned the souls of men. it was an | empire of hearts. But It was o king dom .' To enter It required surrender to a King. To be a citizen of It demanded the recognition of a sovereign will and submission to Hts laws. My emphasis Is no mistake. The need of our preaching Is the note of the di vine sovereignty, There arc thousands who call themselves citizens of the Kingdom of Ood who labor -under the deadly error of thinking .that It Is rt citizenship of the American brand In which they call think and feel and act after their own will, their prejudices, their own natural dispositions. The moral Inetllcloney of Christianity I* the subtle anarchy that pervades the rank and file who forget If they ever realized It that they are. In a kingdom where to think as one pleases and feel os one pleases anil do ns one pleases Is not n privilege nor it right. "Go thou and preach the Kingdom of God.” A Prezsnt Reality, Tfle expression, "The Kingdom of God," Is not original to the New Testa ment. It and Its equivalents are found i scattered throughout tile Old Testa ment. The remarkable difference, how ever, between the Idea the Jews hod of the .kingdom and the Idea that Christ proclaimed waa that He proclaimed the kingdom as a present reality. ’’Be hold!" He cried, "the Kingdom of God Is at hand." Jewish thought concerned Itself exclusively with the Kingdom of God us an Ideal to be realized In the future. Christian thought holds It us an ideal realizable In the present. It was not something to be. It was. The Jews had dreamed until they became a nation of dreamers. Their faith lost Its appropriating power. TJhelr religion lost its hold upon life. Christ broke upon them with a vital message. ’’The kingdom Is here and now," He said. He sent His disciples forth to proclaim It as a present reality, commanding them to say, "The Kingdom of God has come nigh untc you." A few yearn ago the English colonial secretary, Joseph Chamberlain, went upon a grand missionary Journey to South Africa. It was Just after the Boer war. Just after the British govern ment had been seg up. He went every where preaching. Preaching what? Preaching the kingdom of Great Brlt- □ R. JOHN E. WHITE. aln. He did not preach It ns a govern ment to be received at some distant time. He persuaded the Boers to yield to It and enter into Its privileges. This may Illustrate what Christ means by the gospel of the kingdom. The king dom Is here. We are to persuade men to realize It here as practical fact. Without attention to this we have very often missed the meaning of the laird's prayer. Every noto or that prayer is Instinct with a present meaning. It was a prayer for disciples and In the present tense: “Our Father who art In heaven, hallowed be thy name.” When? At some future time? "Thy kingdom come, thy will be done on earth as It Is In heaven." When? At some distant time? No.’ He means, "Thy kingdom be welcome In our hearts, thy will be done tislay In our lives." It Is a-prayer of appropriation. What I* the Importance of this? Here Is tile importance of It. There Ih an habitual disregard of the present practicability of the laws of the king dom. There Is also a deal of mysticism about the second coming lit Christ thut contains a manifestly Immoral vlfect, since It denies that the kingdom of righteousness Is possible for the pres ent age. With such teaching. If Us teachers are logical, there must be a lame Insistence upon the power of the kingdom to assert Its preaent, practi cal reality. Christ said the kingdom of Ood wits like a grain of mustard seed. It would grow und grow till it sheltered the nations. He said It was like leaven. It would work and work until the earth was leavened. It Is a passion we all Indulge to look forward to a golden age. "That far off divine event Toward which the whole creation moves." Acts have sung of It. Viophrtx have foretold It. Preachers have proclaimed It. But the providence of Ood In the gospel nf the kingdom has a grander note than that. It assures us thut the kingdom of God Is not a dream, but a working plun, fitted dpwn to the neces sities nf this present world. It tells thnt the kingdom can come on eurtli even ns It Is In heaven. Do you believe that? How can you doubt It? Unroll the records of foreign mlsslona and mark the changes of darkness to light, of death to life an the maps of heath enism. Enroll the records of evangel ism, the records which many of you hold In memory dear of souls whose king was Hatan, whose sovereign now Is the King called Jesus. A Personal Possession. When Christ said to, the Jews, "Be hold the kingdom of Ood la within you.” He reversed three thousand years of sincere religious thought. It la very much easier to think of the kingdom of God ns outside of us. That appeals to our Instinct for the spectacular. It presents no particular pressure of per. sonal obligation. It Involves us as spectators and well-wishers chiefly. Tito kingdom of God la coming,” we ay; "let us stand still nnd see the glory of God." Probably nothing Is more Inevitable, certainly nothing more difficult to avoid, than the tendency to fall Into the wny of thinking of the kingdom of God as external, Instltutlbnal nnd gen eral In Its character. The result Is that the Individual Christian concerns him self with the duty nf doing something to help the cause of the kingdom on, rather Ilian with the duty of being something that actually establishes the kingdom of God among men. I suppose every- one can see that If this means anything it means quite a considerable responsibility. Since Mr. McKinley's assassination at Buffalo the visit of the president to a city causes no little anxiety to Its authorities. To he accountable for the safety of the head of the nation Is not a small re sponsibility. "The kingdom of God Is within you”—not, In a city, hut In you: not In the church, but In you. You realise, do you not, the tremendous obligation of that? If we con say of another great engagement of life that "so sacred are Its sanctions and so se rious are Its responsibilities that It la to be entered Into by no one thought lessly or Inadvisedly, but by every orte thoughtfully, prayerfully nnd In tho fear of Ood," what may be said of so grave an engagement as this, "the kingdom of Ood within you?" Yet the realisation of that responsibility la the very soul of the Inspiration of ,personal Christianity. It takes (Mat realisation to make a great Christian^ Julius Cae sar calmed the fears and emboldened the courage of the sailors In a storm by reminding them "tu vahl Caesar" ("you carry Caesar"). Napoleon fairly multiplied the French army by two, by making every soldier feel as though he alone was carrying the honor of the emperor and the empire. Once, when the surgeon was cutting close to a French gendarme's heart the man, feeling the knife touching near the cardiac, smiled at the surgeon and said, "Cut a little further, doctor, and you will And the emperor." Not otherwise are th* prodigies of Christ's sarltest followers explained. The marvelous successes of the apos tles lay In their realisation that Christ’s kingdom .rested on their shoulders. Christ succeeded In malting Hie dis ciples personalty, Individually, respon sible (or the gospel. The apostle Paul set this mark of the great responsibili ty at the very front of Christian prop aganda. ’’The kingdom of God waa within him." For him "to live was Christ.” It is not the easiest Chris tianity. Perhaps this Is. why one may reasonably question If It I* the char acteristic Christianity of our times. It Is not the only way to be religious, nor exactly the natural way to be relig ious. There Is an incident familiar to some of you, nf a gentleman who was be reaved of his wife, who left behind a little girl. She was all that was left him. He gave himself up to her and as she grew In beauty and loveliness his heart wounds were cured. She was his Joy. They were like lover* In de votion to each other. They mado un engagement that In the afternoon when he would come from his business and she from her school they would ineet at a certain comer nnd go home to gether, and this they did, spending the evenings In u beautiful comradeatvlp. One evening she excused herself und went to her room. He did not eeo her till the next afternoon. She met him ns usual and they went home together. Again, after dinner, sho excused herslf. The next day It was repeated, and for several days, until the shadow settled back on the man’s life and hts heart was bleeding. He Inquired, but sho laughingly refused to explain. After a week of suffering he gave himself up to utter loneliness of spirit and their old relations were gone. One evening she excused herself from the table as usual, but In a minute returned and. standing behind the door, she said, "Papa, now shut your eyes.” Then she flew In and flung about him a hand; some smoking robe and merrily kissed him. ’’It's your birthday, Don't you know It? I made It nearly all with my own hands. That's what I've been doing every night." Blinded with hie tears, half af suf fering still, he pushed the elegant robe away and said, "Oh, my darling, don't ever do that again. It la not that I want; I want you, you yourself.” I think you understand now what It means to have the kingdom of God within you. I think you feel (he truth and aee why God gave Hla only begot ten Son, "In whom dwelt the fullness of tha Godhead bodily," why “God was In Christ.” He gave Himself because He wanted you yourself. It I* God for a man and that man you. "My hus band Is kind to me; ha provides every, thing; he embarraseea mo with gifts, but, oh, doctor, he doesn't love me; he really love* Home one else; yet ho promised you and me that bo would be altogether mine os lung as we both should live." You feel the heart t>f the tragedy beating there. Do you not un derstand that the heart of tragedy la' beating here, hare in this congregation, because our Father is missing Ills child, because there are such glaringly Imperfect attachments to Christ, be cause "the gift without the giver la baser' f And that Is enough. There's nothing left after that. The man and Ml that hts signature can control and command goes along with that. THE GEORGIAN WISHES ITS READERS—would ; stop and go over their Saturday paper and see if there is any lack of good things for them to read Sunday. . We do not print a Sunday paper—NOT GOING TO. Saturday's Georgian is a paper for Sunday, too.