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and spirit of the New Graded Lessons. Their
origin and projection have not been well or
generally understood. The names of the
Graded Lessons Conference have never been
officially announced.
The Primordial germ, he says, appeared in
1881, when the 'Institute of Sacred Literature"
was organized. Professor Wm. R.
llarper was then coming into leadership along
thr> lillPS r?f llinilurn tlinnirlit urwl 1?.v
erything was controlled by the principles of
the so-called higher criticism. Twenty-two
years later, 1903, Dr. llarper called a conference
of "college professors, pastors and experts,"
as Mr. Geo. Creed correctly classifies
that assembly. At the close of the three days'
conference in Chicago, there was organized
February 12, 1903, The Religious Education
Association, the object of which is the promotion
of moral and religious training in existing
educational agencies, in homes, and through
the press. It now enrolls over 2,600 members,
including laymen, college presidents and pro.
feasors, pastors, and teachers, "interested in
reverent, scientific, effective character training."
Rev. M'in. Lawrence, Boston, is president;
and Ilenry F. Cope, Chicago, is the secretary.
(To be continued.)
THE APPARENT POWER AND REAL
WEAKNESS OF THE ROMAN CATHOLIC
ORGANIZATION.
BY JUAN ORTS GONZALEZ.
When these lines are published our General
Assembly may have already passed its official
judgment upon the Roman Catholic question.
It may be, however, that some phase of the
problem may remain untouched. At any rate
I shall give in this article, my candid opinion
011 this pressing and tremendous problem. But
in giving my opinion I beg my readers to recall
the following words which were the last
of my first article of this series:
"When I left Papacy I ceased to believe in
the infallibility of anything human, either persons
or institutions nnd therefore I am the
first to question my own infallibility, no matter
how honest and deep my convictions
may be."
I am a man open to conviction and any criticism
favorable or otherwise will be at any
time welcome. Yea more, 1 shall sincerely appreciate
hearing from my brethren either in
private or in public as much as possible.
The subject is great, the need to discuss it
pressing and the consequences involved in its
prompt and right solution are vital ami tremendous;
let us give to it therefore our most
careful and prayerful attention.
I shall begin by giving the negative side of
the question. This is what must be carefully
considered in attempting a correct solution of
the problem:
First: Protestantism ought to avoid by every
possible means the organization of any
politico-Protestant party to prevent the advance
of Romanism. Some Protestant writers
unwisely advocate this step, but it would, I
feel sure, be a sad mistake and an irreparable
- blunder.
If the Protestants should organize a politicoProtestant
party then the Roman Catholic
Hierarchy could play politics in America boldly
and successfully. Boldly, because then they
would say to the American people: Behold in
the name of fair play, we Catholics have been
compelled to enter the political arena since
Protestants, as such, do the same thing. The
PRESBYTERIAN OF THE SO
Catholics could play politics successfully because
then the natire American Catholic, the
liberal Catholic, the indifferent Catholic, the
nominal Catholic,?all kinds of Catholics
would vote together against Protestantism.
Nothing could strengthen more the power of
the Roman Catholic political organization than
the formation of a politico-Protestant party.
Besides that, the political prejudices between
North and South; between Republicans
and Democrats, are such that every attempt to
organize all Protestant forces into a party instead
of affording a basis far union and concentrated
power would produce confusion and
weakness.
Let the Roman Catholic Hierarchy play polities
alone; let Protestants as such abstain absolutely
from politics and adopt some other
means which will be indicated later and then
the same political organization which now
gives so much apparent power to the Roman
Catholic Cnurch will be the beginning of their
discredit and destruction.
Second: In the solution of this problem
foreigners ought by no means to be systematically
excluded. "America for Americans,"
if it means only native Americans is
neither a true American policy nor a wise and
Christian one. Some American Protestant or
ganizations have failed in their attempt to
solve the problem because of that very exclusiveness.
I myself am a great believer in the need
of changing the present policy of the government
in regard to immigration. Moreover the
significance of the present immigration movement
is such with regard to American citizenship
and Christianity that if the government
does not regulate better the admission of foreigners
and educate them more carefully after
their admission into the country, then foreigners
will soon do with this civilization as
foreigners of old did with the Roman Empire
and its civilization.
But let Protestantism open wide its Christian
arms to any foreigner who accepts in sincerity
and stands for the American Constitution.
Third: The right solution of the problem
ought to avoid by all means, and emphatically,
sectarianism of any kind whatsoever.
Let it be known always and everywhere
that we, both as Protestants and Americans,
stand strongly and absolutely for the fullest
possible religious freedom.
Let it be made clear to Catholics that we as
x ruiesiunis never, never win oppose tnem because
they differ from us- in their religious
tenets. Let them know that our opposition
does not lie there but that we oppose them
only, and in so far, is they abuse their religious
freedom for politico-religious putposes which
imply the destruction of American ideals.
Now let my readers see what I call the positive
side of this question.
The right solution of this problem implies
the national and concerted action of all Protes4,
i. ? J -3 ' ? * ? * *
iciiti/ lurces auu uenommauons. me puDlic
press slights Protestantism because it appears
torn by conflicts, weak and almost dying instead
of a powerful and living organization.
Is such nation-wide and concerted Protesttant
action feasible?
Never before was such a thing as easy of accomplishment
as it is today.
The Laymen's Foreign Missionary movement,
the Forward Religious movement, etc.,
have dispelled mutual prejudices and misunderstandings
in such a way that the name
brother comes to all Protestant lips and the
I U T H [June 5, 1912
demand for more intense brotherhood and mutual
understanding is the prayer of almost all
Protestant hearts.
Besides that the creation of the new Cardinals
and the un-American conduct of some
of the Roman Catholic prelates together with
the last acts of President Taft in regard to the
Indian schools have aroused Protestaijt forces
to such an extent that both North and South
feel restless and suspicious about the future.
All Protestant denominations from Episcopalians
to Baptists, from Methodists to Presbyterians,
from Lutherans to Christian Disciples
and Adventists feel the need of and express
the desire for some mutual co-operatioa
in this matter. I
Let our General Assembly send a cordial invitation
to the other Protestant churches to I
consider t,he fpasihilitv o Kao?<i ??-??
tee representing either at once, or in the near
future all the important Protestant denominations.
Let it be understood that this board or committee
will have no other function to fulfill,
no other task to accomplish than the specific one
of disclosing and exposing the politico-religious
machinations of the Roman Catholic Hierarchy
and to restore and maintain fair play
in the public press.
Let me illustrate what I mean. Many of
mv readers are nr>mu?ir>torl wi+ii
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connected with the Indian Government schools.
They know how the Roman Catholic Hierarchy
issued orders not only to set at naught
the ruling of Commissioner Valentine but also
to ruin him and all politicians who might
be able to uphold him.
Some of these un-American attempts have
been published by the religious papers but so
far as known, no secular paper except one or
two in New York published one word against
this kind of tyranny.
From a committee, such as I have spoken of
a report would, I feel sure, have received con
sideration and been published by the press
at large, creating thereby a strong public
opinion against this un-American policy.
Many of my readers know how the Roman
Catholic Hierarchy boycott books, reviews,
publishing houses, etc., when they differ from
Roman Catholic opinion. Every time that
such a thing is done by the Hierarchy let this
committee send a report to the public press
and thus make known the truth.
Many of my readers know how bombasti
cally everything belonging to the Roman
Catholic Church is advertised in all quarters.
The papers have nothing to say about
Protestantism and Protestant enterprises except
to ridicule them.
Let this committee send now and then soma
report stating clearly that fair play to be the
controlling principle in the public press.
Not long ago a Jewish committee sent word
to the theaters, moving picture shows, magazines,
etc., requesting them not to allow anything
which might cast discredit on the Jews
as a race, and so far as I know all houses and
t Vin nawnr\n?\Aiirt ?" ? ...1. -.1- - ? '
nit ucuojjojjcib na tt wnuic, comprising iuuusands
comply with the wishes of the Jewish
committee because they saw back of it millions
of American Jews.
A Committee from the Protestant churches
Would be a tremendous power for good and
for freedom in the country, it being always understood
that its mission consisted solely in
disclosirtg the machinations of the Roman
Hierarchy and in restoring and maintaining
fair play in the public press.
If any one believes tha,t t4ie formation of