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ESTABLISHED 1821. ffhe Christian Index Publlahel Every Thursday Uy BELL & VAN NK»S Address Christian Index,Atlanta, Ga. Organ of the Baptist Denomination in Georgia. Subscription Price: One copy, one year 12.00 One copy, six months I.o* About Our Advertisers.—We propose hereafter to very carefully investigate our advertisers. We shall exercise every care to allow only reliable parties to use our col anus. Obituaries.—One hundred words free of •barge. For each extra word, one cent per word, cash with copy. To Correspondents—Do not use abbrevi ations; be extra careful in writing proper names; write with Ink, on one side of paper. Do not write copy Intended for the editor and business Items on same sheet. Leave off personalities, condense. Business.—Write all names, and post Offices distinctly. In ordering a change give the old as well as the new address. The date of label Indicates the time vour subscription •xplres. If you do not wish It continued, or der it stopped a week before. We consider •ach subscriber permanent until he orders bls paper discontinued. When you order it stopped pay up to date. Remittances by registered letter, money order, postal note For the ixrtx, Jesus Crucified—Lesson for June 14 —Luke 23:3 46. BY S. G. HILLYER. We have in this lesson an ac count of the crucifixion. The ar rest of the Savior, his arraign ment before the High Priest and the Sanhedrin; then his trial by Pilate, his condemnation and the scourging, the mockery and the crown of thorns, which he endur ed, are given in the preceding verses. The incidents which fol lowed his death are related in the closing part of this chapter, and in the next chapter, which er ds Luke's gospel. We should keep in mind the whole story if we would correctly appreciate the crucifixion itself. The Roman cross was an in strument of torture. In that rough age rulers were not satis fied with simply taking the life of a criminal. They thought that the execution of one condemned to death should be made more or less painful, in proportion to the turpitude of his crime. This bar barous custom was often abused hy cruel and unjust rulers for the 3*lifloation of their revenge or hatred against a personal enemy. If the Jewnsh authorities had executed Jesus according to their own law, they would have stoned him, and his sufferings would have lasted only a few minutes. But they were not per mitted under the government of Rome to inflict capital punish ment at all. So, when they had condemned Jesus to death for blasphemy, their power was ended. They must invoke the aid and sanction of the Roman governor to secure the execution of the sentence. And it is wor thy of notice that the Jews were vociferous in demanding of Pilate that Jesus should be crucified. Why did they not ask him to have Jesus stoned? This would have been a mode of execution accord ing to their own law; and, in all probability, Pilate would have yielded to their request, for he was evidently inclined to deal gently with his innocent pris oner. But no, this would not have satisfied his malignant pros ecutors. So they cried out, “Away with him, crucify him, crucify him.” How intense must have been their hatred of Jesus! Well, the awful deed w r as done as they desired. He was cruci fied. In contemplating this awful scene many thoughts press upon the mind. Naturally, we would think of the intense physical suf ferings that tortured the body of Jesus for six dreadful hours. Then, we could not fail to dis cover his spiritual anguish in his plaintive cry: “My God,my God, why hast thou forsaken me?” Again, every reader must be struck with his sublime magna nimityin praying for his murder ers —“Father, forgive them, for they know not what they do,” (or are doing). And last of all, we must rejoice that he offered words of comfort and benedic tion to the penitent thief who was suffering at his side. But as we stand by the sufferer do not let us be satisfied to look only at its tragic features. Pass ing by these let us come at once to THE DEATH OF JESUS. There has been no such a death as his anywhere on this globe. It may be, there have been some deaths as horrible in all their natural features as was the death of Jesus. But'there were some things in his case that lifted it entirely out of the category of all other deaths. Notice, first, the death of Je sus was the death of one in whom dwelt all the fulness of the God head bodily. (Paul.) In sotfie mysterious way, the divine and THU CHRISTIAN INDEX. the human nature were united in the man Christ Jesus. Notice in the next place, the death of Jesus was a voluntary death. It was indeed accom plished by the agency of his en emies, willfully and maliciously, through the forms of a base ju dicial murder, that has covered them with everlasting shame and condemnation. But still, Jesus was not taken by surprise. He knew that his death was a part of his mission. He had told his disciples that it would come, and that one of themselves would be the traitor w’ho would deliver him into the hands of his murderers. Moreover, he could, had he de sired to do it, have summoned le gions of angels to deliver himself from the dreadful catastrophe. He said on one occasion: “I lay down my life for the sheep. * * * No man taketh it from me, I have power to lay it down, and I have power to take it again.” His death was therefore volun tary. The words just quoted show us, in the third place, that the death of Jesus was not only vol untary; it was also a substitu tion. “I lay down my life for the sheep,” that is, in behalf of, or in the place of the sheep. What ever else the words may mean, they surely include the idea of substitution. Another Scripture says: “Be - hold the Lamb of God who tak eth away (or cancels) the sin of the world.” Here the “Lamb” is used as the title of Jesus, be cause its blood, as a sin offering under the old ritual,was the type of that for richer blood which, at the right time, should be shed on Calvary’s cross. In this we find, that Jesus’ death was an expia tion. Again we read: ‘ Even as the Son of Man came, not to be min istered unto, but to minister, and to give his life as a ransom for many.” A ransom in its primary sense means the price paid for the deliverance of one from a state of captivity. And all such are said to be redeemed. Jesus gave his life to ransom—to re deem his people. And here we find in the cross, redemption. In the light of these facts, should we not glory in the cross? Behold the God Man stretched upon it in agony and in blood! Ail 1 ' nature was disturbed. The sun was darkened, the hills of Judea trembled, graves were opened, and the veil of the tem ple was rent in twain. No won der the startled Centurion should exclaim, “Surely this was the Son of God!” Reader, you and I, and all our brethren, and all our loved ones, were personally interested in the meaning and in the promise of that awful tragedy. I call it aw ful because of the dignity and the worth of the innocent suffer er; but after all, that transac tion, though conceived, by its human agents, in hatred and ex ecuted in wrath and cruelty, God has made to be the highest event in this world’s history. The cross was made of wood. It wo-s a thing of shame—an instru ment of torture; but Jesus has made it a thing of beauty,and the symbol of eternal life. The ma terial cross has indeed passed away; but there is yet an ideal cross enshrined, by faith, in the heart of every believer. Upon this we still may see Jesus, with the eye of faith, weltering in his blood, that he might redeem us from all iniquity, and purify unto himself a people of his own pos session, zealous of good works.” Looking with faith on Jesus cru cified, we can,in the words of an other, bid “earth roll, and mock its idle whirl.” 563 S. Pryor st., Atlanta. For the Index. Giving: and Receiving'. BY MISS ELLEN PITTS. I will consider the heading of my paper in a reverse order. To live in this world one must be a receiver. To live is to re ceive, hence we are all receivers. The first evidence of life is an effort to take nourishment. As the infant’s body grows we find that more and more is required to feed it. We also find that its mind becomes a receptacle for what it sees and hears. So as the days come to this undevel oped body and mind the capac ity and demands for receiving become greater. The child is a partaker of home comforts— clothing, shelter and food. While he cries for more bread, utterance is given to the mental hunger in his numerous interro gations. He enters the school room, opens his eyes and ears to obtain knowledge from text books and teachers. He becomes a man, and if in America finds himself accorded glorious priv ileges—possessions acquired by loyal fathers and patriotic grand sires. If he would be a Chris tian he must receive from Christ (SUBSCRIPTION, Fib z //. ..52.00. I ITO MINISTERS, P. .. 1.00.1 the bread of life. Then he will find that to live is to receive from Christ through the Bible, through those about him, through those who expired amid Hames and through those who enriched the soil with their blood for the Savior’s sake. Is it not true that to live is to receive? While nothing can live without receiving, just as truly can noth ing live without giving. “To give is to live.” In every act of respiration there goes out, in obedience to a divine law, an ele ment of life. The weed, the grass, the flower, the insect, the animal, the man or woman that ceases to give certainly ceases to live. Some may readily agree to the impossibility of an existence without contributing in the form of gases to some other life, but not to dying by withholding ma terial gifts. Suppose a man says he w’ill be a cynic and so live for himself. Will he not become dead to pleasure, happiness and joy? The miser is dead to him self as far as physical w’ants, mu tual pleasures—except money love—and heart joys are con cerned. This is one death but literal death unmistakably comes when giving is at an end. When a man stops eating will he not die? Where does he get his food? You said he paid for it. Was that not giving? You say he worked for his money. Was that not giving labor? Every thing is exchanged for something considered its equivalent wheth er called pay or giving either be fore or after it is received. This is physical living, but would to God that every Christian real ized that to truly live in Christ means a life given to Christ. Can a soul be brought from nature’s darkness into the light and lib erty of the gospel and then be contented to enjoy it alone while a world lies out in ignorance and woe? Can a man read the pre cious letters telling of a glorious inheritance and then sit in ease while his brothers are starving and kno w not of the legacy ? God forbid! To be a Christian one must have the spirit of Christ. Christ manifested his spiritwhen he spent his life on earth in giv ing sight to the blind, health to the sick, comfort to the troubled and then gave his life upon the cross—“ara isom for many.”. If ye have not the spirit of Christ ye are none of his. It is a glorious allotment to be stationed here receiving the ben efits of the grandest of all gov ernments; to be in a land of Bi bles and Christian privileges. Indeed, there is joy in receiving, but oh! receiver, make haste to give, for therein lies the greater joy.” It is more blessed to give than to receive.” I have thought that during the dreary days of winter when mother earth ap pears to be only receiving does she not wear a melancholy face? But as she gives to our eyes the beautiful emerald of awakening valleys and hills, the amber of daffodil and buttercups, the pink, w’hite and blue of hyacinth; to our ears the hum of in sect, the carols of returning would-be-nest-builders; to our olfactories the pleasant and de licious fragrancies of flowers, shrubberry and all vegetation; to our palates the numerous veg etables and later the luscious fruits, she seems to laugh out in her gladness as she freely gives, having freely received. When a soul receives Jesus as the fair est among ten thousand and the one altogether lovely, there is great joy; but when the new con vert brings others to know Je sus the joy has been increased many fold. The little rivulet might grum ble because it would be given to the mighty waters or lost in the great ocean, but whence the riv ulet? Did it not come from the ocean? And will it not be given out again for another mission? Should the coin or gift complain at its being given toother hands? Or should the giver grieve be cause the gift was desired? Verily no! Only a change for the better that mere blessing may come. I heard a father say that it gave him much pleasure to re ceive gifts from his children even though he knew the money used came from his own purse. So our Father in heaven is pleased to have our gifts which are parts of that which already be longs to him. What means the band of moth erless children at 293 Courtland avenue, Atlanta? “Pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction and to keep himself un spotted from the world.” What means the presence of worn out soldiers of the cross? “Inasmuch as ye did it unto the least of these my brethren, ye have done it unto me.” What means the liberated brother in black at our doors? The vast immigration of foreign- ATLANTA, GA., THURSDAY, JUNE 11, 1896. ers to our shores? The opening of all nations to the heralds of the Savior? “Go ye therefore and teach all nations.” Let us all give as we have re ceived. “Truly ye have receiv ed, truly give.” Truly what we have can we give. “Such as I have give I unto thee.” When the vital organs of these bodies refuse to receive and as similate nourishment, then we will cease giving out elements of life to other life and our giving to God on earth will end. There will be great joy in re ceiving “Well done, good and faithful servant,” but surely it will be more of heaven te unite in giving praises to the Lamb of God. For the Index. A First Step Toward the Settled System of Error by the Baptists’ Baptlzers. Obsta Princlplls. BY REV. HUGH F. OLIVER. That the cities are at the same time the fountain and the ocean of our highest civilization and the storm centers which threaten its destruction together with the ruin of our liberties, has long been a fixed point to the eye of every expert “in politics and economics." That they are equally influential for good and for evil in the realm of the religious, it needs no argu ment to establish to the satisfac tion of even the most casual thinker. But the hope had been fondly cherished that, among all the other many and great inci dental benefits of the New Tes tament Baptism, there would not be lacking this as a constant quantity, that the Baptist Chris tians in our cities would be kept true and faithful to that sim plicity which is in Christ. Nor can it be doubted that the influ ence of this humbling rite has been most salutary, in this trans cendently important sphere, to all concerned—administrators, subjects and observers. There fore, as needs not be sain, the weakening or corrupt!>n in any way of this influence mu&v ex cite alarm and call for sound ing of the trumpet in' no uncer tain tones. 1 j ..ji Can ii be believed Bap tist preacher in the veiY per formance of the ordinance of Baptism, and by the manner of that performance, would teach the subject of the ordinance and all the witnesses that there was somewhat to be ashamed of in obeying the commandment of the Lord Jesus to be baptized? When the people of His genera tion testified of him, “Hedoeth all things well!” must it be thought that they made a men tai exception of his ordinance of baptism ? And shall we fall into line behind the leadership of Dean Stanley and blushingly protest in the very act of baptiz ing that our Lord lacked the bright polish of nineteenth cen tury culture and hence made ob ligatory our performance of so rude a rite ? These and a score besides are the questions excited in the mind of a “ country par son,” on his way from the South ern Baptist Convention, as he sat in a great Baptist city church and, after hearing a deliciously juicy Gospel sermon and witness ing a manifestation of “O'd-time Religion ”in the cordial welcome of many candidates to Baptism was then compelled to witness the entrance, in most subtle way but none the less sure, of the spirit of Disobedience to the Di vine Master whose first com mandment to believers was even then, after a fashion, being obeyed. In all godly simplicity and Christlike earnestness the administrator had just preached the Gospel. In all simple Chris tian hearted ness the church had just received the happy believ ers for Baptism. But oh ! what did he that now witnesseth ( and his testimony is true) then be hold ? This old Baptist pen that he has so often baptized in ink shrinks from the degradation of recording and must hear the whispered words, “ For the greater glory of Christ !” before it will perform the required of fice. And its possessor requires the performance in deepest sor row and without a trace of mal ice. O wonderful ! beautiful !! the reproach of Baptism is taken away!!! Surely the preacher is Henry Clay, the Great Compro miser, risen from the dead and become what his father was, a Baptist preacher ! But did the ears deceive ? Was that indeed the Baptismal Formula pre scribed by the Lord Jesus, “ I baptize thee, 0 Believer, into the name of the Father and of the Son and of the Holy Ghost, amen,” which the preacher’s lips were saying, or was it rather a juggler’s hocus-pocus, a magi cian’s “Presto !”—tell me, O my reminiscent ears,and enlight en my astonished and aching eyes tnat cannot weep because of “thoughts” that truly lie “ too deep for tears ?” Standing on the left of the can didate, in the model baptistry, the preacher seemed to bury him in the water but, although the writer had gone into the gallery to see the better, the candidate’s face he saw no more but saw the back of his head only beyond the broad black back of the preacher as the two hurried away from sight of all as if a something had been done of which there was pressing need to be ashamed. It is fervently hoped that this ar ticle will meet that preacher’s eye. Does he really think that the Lord Jesus made a mistake in showing himself after His Resurrection? Has he attained not only to the ultra refinement possible to the pastor of a great city church, but also to that of the Higher criticism and thus discovered that the Resurrection part of Baptism is a scholium only and not part of the main proposition ? Romans 6:4,5 is undoubtedly against this pre-or post-supposition,but the Apostle Paul wrote Romans and the New Woman has utterly abolished that poor fellow and shown him to be another of the Lord Jesus Christ’s mistakes—if possible, even a greater mistake than Be liever’s Immersion Down and back, with a “ right oblique” movement a la Fran caise, 11 en pirouette," went each of the candidates, now a man, now a woman, into and under the water, guided by the ambi dex trous preacher, then up and out and away ! but the privilege of seeing their faces bright with “ the answer of a good con science ” w r as utterly denied our longing eyes and most unwar rantably and unjustly. At the Mercy-seat of the Lord Jesus Christ, and in the presence of the elect angels, I do .here and now impeach the preacher of a high crime and misdemeanor. Women who can bathe for hours at the Seaside Resort and in the most public places, when they are happily brought to know and love the Savior, must be brought to blush for the sup posed shock to their delicacy of heart occasioned by the first public obedience to.lheir blessed Lord. O woman ! thou sweet, gentle, exquisite part of the creation of God, that didst provide a human nature for thy atoning Lord ! let us see thy face when thou hast emerged from the liquid grave of obedi ence, and see it serene and calm and bright and beaming because of the happiness of the loving soul within thy lovely form, and so do thou demand in our behalf and in thine own and in thy Lord's from the preacher whose privilege it is to baptize thee. Be not the means, active or pass ive, of corrupting an ordir. ance of Jesus Christ. To one and all, be it said in conclusion, that to strangle, spit and sputter, when baptized, is a sin against the Lord Christ, and it is absolutely unnecessary Keep the lips closed as when list ening and breathe naturally, and determine that you will to the glory of your King. To the preacher : Don’t be in a hurry. Give the believer time to forget the water and to recall the high and holy and once-for a-life duty about to be performed, and so will the act of obedience be a joy and a crown of exceeding honor. Lake City, S. C It is a matter of regret that Savannah and Georgia are to lose Rev. T. J. Shipman from Duffy street church. He goes to Roanoke, Va. We presume an invitation back to “Ole Virginia' is not to be despised, but Geor gia offered a vast field. Brother Shipman had greatly advanced the work at Duffy street, and it is fast becoming one of the popular preaching places of Savannah, and better still,one of its aggres sive working churches. The Duffy street chut ch has its eye on one of our Atlanta pastors who can ill be spared, even for so great a work as would await him in Savannah. Happy is that child of Jesus who is always listening for the footfall this side of the golden gate, and for the voice of invita tion to hurry home. A true life is just a tarrying in the tent for Christ until we go into the man sion with Christ. “1 hope your master has gone to heaven,” said some one to a slave when his mas ter was dead. “Is’e afraid he has not gone dare,” replied Ben, “for I never heard him speak of dat. When he go to de North, or de Virginny Springs, he al ways be gettin' ready many ■weeks. I never see him gettin’ ready for goin’ to heaven.” The simple negro’s words are a test, 1 an admonition, for each one of • Us. “In Speaking of the Little Ones We Love.” HV RICHARD BURTON. In spunking of the little oius we love our Minis grow warm and tender: Young of Years No help.ess seems, yet valiant, trusting all It sees, and putting faith In the Unseen; Deeming the whole cold-hearted outer world A mother-embrace, a bosom for Its sleep. We mi n are little ones before high God; in pain, In sickness, and In moods that yearn For consolation, or when we Intrust Our pigmy bodies to their nlght-stlll beds, The spirit feelsits youth and feebleness And turns like any weak, perplexed child Toward Home, toward father, mother, and the things Indwelling, known of old and longed for still Midst in Unite barrenness and all unrest. We men are little ones before high God; The boastsof brain, the passionsof the mind Are nothing, set aside the one brief hour Os faith reborn,calm dreams and utter love, Hartfoid, Conn The One and the Many. It is in the realm of property rights and obligations that my personality is largely shaped. Until I have learned to use prop erty conscientiously and benefi cently, I have not equipped my self for the highest service of my fellow-men. In making it the instrument of promoting hu man welfare, more than in any other possible way, I socialize my own will, and prepare myself to enter into helpful relations with my fellow men, I cannot learn this lesson, in the use of property which I hold in com mon with my ,fellows. It must be my own; I must be free to ex press my own will in dealing with it; I cannot be unselfish in the use of that which is not mine; the most direct and effective dis cipline in unselfishness is that which is gained in using private property beneficently. The fundamental assumption of socialism seems to be that if men possess private property they will use it selfishly; there fore, the socialists say, we will have no private property. The remedy would not be effectual. It is rather difficult to abolish all vestiges of private property. Hands and feet and eyes and tongues are possessions and in struments not easily alienated, and those who wmuld use money or machinery selfishly would be quite sure to go on using all their personal powers in the same way after they were divested of money and machinery; claws and fists and elbows and teeth would still be private property, and a very unsocial use might be made of them. Unless the will has been usle. c men have k cjfL y ed how to use all their powdrs and possessions for the common welfare, the, society in which they live will bear very little re semblance to heaven, no matter how small their personal belong ings may be. We are told, indeed, bymodern expositors of socialism, that their scheme does not contem plate the abolition of private property in income, but only of private property in the means of production. All incomes would be the remuneration of labor, and would be paid by the State in labor checks entitling the re ceiver to specified amounts of goods in the public stores. The receiver might expend them as he pl ad; he might also give them away, or hoard them, he could not openly lend them upon interest, for the law would forbid that; nor could he employ them in any kind of profitable traffic. In a certain limited sense, there fore, the recent socialists provide for private property. And a cer tain narrow discipline would be gained by frugality, conscien tiousness, and benevolence in the use of this private income. But all that larger discipline to which I have referred, which comes through the socialization of the will by the beneficent use of property in productive enter prises,—in making it the servant of a broad-minded philanthropy, —would be impossible under so cialism. And -it seems to me that the prohibition of private enterprise—of the productive use of property as capital, of the free exercise by individuals of the power which property con fers—would greatly limit the range of human development. It if true that it would remove many temptations, and that it would take from cruel hands a great in strument of oppression; but is -it not, after all, better to let them have power and teach them how to use it? It must be remember ed that the socialistic programme rests upon a profound disbelief in the possibility of socializing the individual will, and in this I find its condemnation. A society composed of persons who were the possessors of goods which they called their own, but which they had learned to use freely in the promotion of the common welfare, would be a good society; while a society based upon the assumption that all that a man has will be used selfishly, and that therefore the range of individual possession must be sharply iimited, is perfectly cer tain to be a very bad society. The chemical solution of indi vidual rights which the socialists propose is likely to form a highly explosive mixture. VOL. 76--NO. 24 Neither the sand-heap nor the chemical compound furnishes us a good analogy of the structure of human society. Is it possible for us to find a better analogy? I believe that it is, and that we shall find our most helpful sug-' gestion in that figure of the liv ing organism which Paul, in one form or another, so frequently uses. Doubtless the biological analogies all fail at certain points; our parables will not go upon all-fours; and there are cer tain important respects in which the social organism differs essen tially from that of the plant or the animal. But this illustration takes us nearer to the truth than any other which the kingdoms of nature furnish us. Paul gives us the thought in that passage of his in the Ephesians in which he speaks of the work of the Holy Spirit in the world as the build ing up of “the body of Christ.” By “speaking truth in love,” he says, “we may grow up in all things unto Him which is the head, even Christ; from whom the whole body, fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the in crease of the body unto the build ing up of itself in love.” Here is the true account of the relation of the one to the many. In the highest sense the many are one, —one body: but the union is not chemical, it is organic; the parts have an identity of their own; each one of the many is one, but it finds its life in the larger unity. It is through that service which every organ supplieth that the organism lives; it is by the work ing in due measure of each several part that the body grows; and yet it is one body, and none of the members has any life or meaning or value in itself apart from the body. The rela tion of the members to the body is very different from the relation of the grains of sand to the sand heap on the one hand, and from the relation of the several ingre dients of the chemical compound on the other: there is a real unity, as there is not in the sand heap; and there is the harmony of sep arate parts and powers, as there is not in the chemical solution which destroys the identity of the substances composing it. “An I organism;’’ s*ys Professor Mac kenzie, “is a reai whole in a sense in which no other Kind of unity is so It is in seipso tolas, teres, atgue rotundas." All its parts belong to it; theycannot be altered, so to speak, without its own consent; and the end which it seeks is also its own. At the same time it is a universe and not a unit; it has parts; and it does grow, and it has an end. We may define it, therefore, as a whole whose parts are intrinsi cally related to it, which devel ops from within, and has refer ence to an end that is involved in its o vn nature.” We have had a good deal of discussion, some of it not over clear, upon this question of the organic nature of human society. But Mr. Mackenzie’s generali zation which I have just quoted does, I believe, accurately de scribe human society. It is “a whole whose parts are intrinsi cally related to it.” The indi vidual cannot be separated from the society in which he lives and retain his individuality. The “organic filaments” which bind him to his fellow men are vital elements in his own life, and they are constantly multiplying. “Thus,” says Mr. Bosanquet, “if the individual in ancient Greece was like a center to which a thousand threads of relation were attached, the individual in modern Europe might be com pared to a centre on which there hang many, many millions.” So far it is from being true that so ciety is constituted by the voli tional action of persons, that it is even true that the “person,” as we know him to-day, is the pro duct of social development. “The unit of an ancient society was the family, of a modern society the individual.” So says Sir Henry Maine. “Persons,” with definite rights, are the fruit of social progress. This is not to say that the conscious moral force of the individual himself has not helped towards this emancipation, but he never could have won it ex cept through the medium of so ciety. “The individual person," says Mr. Ritchie, “the citizen with rights and duties, is a com plex of ideas emotions, and aspi rations which are altogether un intelligible except as the product of ceaseless action and reaction in the spiritual (i. e. intellectual, moral, etc.) environment, which not merely surrounds but actually constitutes, the individual, —i. e. makes him what he is. The his tory of the individual cannot be understood apart from the his tory of the race, though of course in practice we have to limit our selves to a small portion.” — ing Ideas of the Present Age.— Gladden.