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t i^Buf 5CM«ok. I'VXH'tA ■MoHOR A 81E Mimqa y^ur Neither England nor Japan would be willing all alone to pre cipitate a conflict with the United States over the impossible is sues they have raised. But with England upon the eastern and Japan upon the western coast of our country in simultaneous de mand, and in co-operative menace, the tension becomes both probable and startling. In the Far East the myriads of Russia and the millions of Austria and Germany front each other behind the gathering an tagonism of Pan-Slavism and Germanism. Western Europe has just emerged from one of the fiercest and bloodiest wars of history in the Turko-Balkan struggle. Italy has recently concluded a blood fought peace with the armies of the Sultan. The war spirit is in the spirit and blood of nations on both sides the sea. England carries an unsolved and serious diff erence with our country over the free passage of American coastwise vessels through our own Panama Canal. It is impossible to see how our country, in dignity and honor, can meet England s demands along this line. Japan has sprung a serious issue with our country over the right of California to protect the interests of race and the safety of the citizen by a law regulating the alien and in time hostile ownership of her lands. And yet the American Congress, with an apathy that is blind and with a parsimony that is worse than narrow, refuses to equip the American Navy with strength and power to keep the peace in these tremendous times. Every officer and soldier of the American Navy demands two battleships every year. The American Senate demands two battleships every year! The General Navy Board, without a dissenting voice, makes public its declaration that not one of our thirty-three battleships is ready for war if war should be declared. Germany could put to sea forty-one battleships now. France is ready to-morrow with thirty-eight battleships, and Japan holds in instant readi ness thirty-six battleships, while England's mighty navy over shadows them all. For a hundred years no nation has initiated war with Eng land—because of England’s awe-compelling navy. THAT ENGLISH NAVY IS THE MIGHTIEST PEACE- MAKER AND PEACE KEEPER THAT THE WORLD HAS EVER KNOWN. One hundred years ago it sailed up the Chesapeake and Potomac and burned our capital at Washington. To-day it is great enough to batter our battleships on all the seas and ride once more in destroying insolence to reduce Washington to ashes. The Georgian is as ardent an advocate of disarmament and universal peace as any newspaper published in America. But The Georgian has held, and holds to-day, that as long as other nations build big navies we must build a big navy to keep ourselves sufficiently formidable to discourage attack and to pro tect ourselves if we are assailed. We do not believe in having a large navy one moment longer than a large navy is necessary— any more than we believe in carrying a gun unless a gun is nec essary to protect our lives. This newspaper would have wel comed the acceptance of Winston Churchill's proposition for England and Germany to lead the movement for all nations to stop building battlehsips for a single year of peaceful experi ment. But the proposition went unheeded. England and Germany and Japan are building battleships, and the United States must build battleships, too. The naval experts that we select and pay to tell us what our country needs tell’ us explicity that to hold its place of safety OUR COUNTRY ABSOLUTELY REQUIRES TO HAVE FOR TY EIGHT BATTLESHIPS IN 1915. THEREFORE. THIS NEWSPAPER. WHICH IS ABOVE ALL THINGS AN AMERICAN NEWSPAPER FOR THE AMERICAN PEOPLE, UNHESITATINGLY PLANTS ITSELF IN WHOLE HEARTED AND PERSISTENT ADVOCACY OF FORTY EIGHT BATTLESHIPS BY 1915. CHEER UP By M E MURRAY. Written for The Georgian By REV. JOHN E. WHITE Pastor Second Baptist Church. T HE editor of an influential religious paper in Missouri has raised the question about the Christianity of J. Pler- pont Morgan. It may be regarded a venture upon ground of doubtful delit ai > to question publicly the religious status of one recently deceased, and particularly to suggest a doubt about the Christianity of a man who made the confession of Ills personal Christian faith the most conspicuous feature of his last will and testament. But thls editor deals quite fair ly and gently with Mr. Morgan and advances no severe Judgment against the great financier. Ho only indicates the perplexity of reconciling the difficulties and contrasts of what Mr. Morgan be lieved and Ills life and career im plied. He simply asks whether the Morgan of absolutely orthodox creed, emphatic of humble de pendence and devotion and ai - lachinent to the Savlorhood and l.ordslilp of Jesus Christ can be harmonised with tile character and career of the Morgiyi who was a man of the world known among men as “cold, severe, aus tere. Indomitable, Ceaserisli” and whose life was absorbed in finan cial ambitions, in personal self- assertion and in laying up treas ures on earth for himself and those who helped him in Ills plans. 11 is easier to criticise this ed itor for raising such a question on the ground of bad taste, than to deny the point of liis question on the ground of Christianity itself. The Rich Man s Religion. The absolute standard of Chris tianity is in its founder. The record of whose life and teach ings is in the New Testament. He incarnated, defined and illus trated the ideal Christian char acter. In the New Testament Chris tianity took up the case of the rich man and dealt with it in a way to wain and alarm those who had great possessions. That Christianity, according to its founder and its first followers raised solemn nuestions in thfc I path >f every rich man uui dealt By WINIFRED BLACK. N OW, my dear girl, why don't you face the truth, the disagreeable, embar rassing truth; look it fairly in the face, and be done with it once and for all? The man does not care for you. Put all idea that there may be some “misunderstanding,” etc., out of your puzzled little head. A man who loves a woman doesn’t let any misunderstanding come between him and the girl he loves. He's tired of you and wants to get rid of you. Why do you pur sue him? He is free, white and more than twenty-one. He has a right to love whom he pleases. He acted as if he loved you? Well. *f he did he certainly does not love you now. and what arc you going to do about it? Don’t Run After Him! Write to him again: go and see him? Never, never, never again. You are miserable with out him you say. Well, if you run after him you will be miser able also and lose your own self- respect in the bargain. Don’t lose that, whatever hap pens. Don’t do anything that will make the girj you see in the glass ashamed to look you straight in the eyes. Your heart is broken? No it isn’t. It isn’t even cracked. Just twenty, poor thing, and “nothing to live for!” Why, it’s a joke, a pitiful little joke, but a joke nevertheless. In a year from now you'll laugh at it yourself. Twenty and a broken heart! Wait till you're forty and see what a tough, ready-to-wear heart you really have, and be glad of it. This man you are sighing for, ten to one you’d be perfectly miserable with if you did get him. Almost any woman of thirty and past can tell you strange tales of the queer speci mens she loved, or thought she loved, when she was twenty. I remember a dark-browed youth with mournful eyes. I thought him a regular * heart- breaker. 1 used to be afraid to t bulk of it not for education, not for sending the gospel of the Atonement to the uttermost parts of the earth, not for printing. Bi bles, not for feeding, clothing and housing the poor; but to his son to perpetuate the great house of Mammon and its power in the world of finance and make to it self other millions.” One cannot help wondering how Jesus Christ would have fitted that situation into his scheme of the Kingdom of God on earth, and how he would have dealt with one of his disciples who insisted on playing that ambitious role. We know at least that the rich men of Jerusalem were not en tirely comfortable about the Ser mon on the Mount. Nicode- mus was a magnate of money at that time. Perhaps Nicodemus is the lu minous exposition of our ques tion. though Mr. Morgan was a more pronounced champion of Christ than ever Nicodemus dared to be, and iiis creed was as correct as Peters, and his per sonal conduct as irreproachable as the rich young ruler’s, who had kept the commandments from his youth up. Mr. Morgan as a Symbol. There is nothing new or strange in Mr. Morgan’s relation to Chrls- tiatitfV. He symbolizes to extra ordinary advantage the type of the modern millionaire Christian. In his creed and private piety he was in possession of all the Christianity his circumstances would permit. So far his example is a distin guished one and stands as a re buke to many with far less for tune who profess Christianity with far less to show for it. But the issue relating to Mr. Morgan personally in fairness de serves this conclusion: He was as go >d a Christian as his train ing and environment made pos sible. The remarkable words of per sonal confession in his will may be Indeed his confession rather than his creed. When we read them we may well wonder if he had not realized deeply the path etic imperfection of a multimil lionaire's Christianity. He threw himself wholly upon the grace of God. He was no longer rich, but poor, no longer great, hut small, no longer mas terful. but humble. That confession was th* next best thing for a multimillionaire, who desired to inherit Eternal REV. JOHN E. WHITE. to-day. Orthodox Christianity ordinarily does not take itself quite seriously on this subject, and to apply the massage of Jesus to modern men of wealth consistently would risk a serious resentment. Imagine a great monarch of Mammon in Jerusalem "who gave no public impression of being deeply in love with its fellows and showed no positive evidence of being .sorely troubled over the awful hurt of the world, nor sympathised xnressly with the stress anti strain and struggle of tic poor, nor often d his powerful • * • t«. the op - i *'s>« d . oi the distressed: who amiinu- la.ed a private fortune twenty times ;,s great as Croesus over in with love, that’s all. You’ll get over it and smile to think it over some sane, comfortable day. You’re just twenty, little girl; only twenty. What on earth do you know, even about yourself? Get acquainted, get acquainted with that little person you see every day in the mirror. How do you know what she may turn out to be? What! Throw her at some runaway man's head; let . her make a goose of herself over some one who can’t appreciate her? Don’t you do it, little girl. Don’t even think of doing it. And, whisper, don’t even hint your secret to a soul. Keep it to yourself, whatever you do, and have it to think of when the moon shines and there's soft music playing somewhere. Hug your foolish story to your breast and be nice and miserable for a while. It will do you good. She Cried, Too Your mother! Oh. you haven’t hinted this to her? Why not? She wouldn’t understand? What makes you think that? She s probably the one person on earth who would understand per fectly. Would It astonish you to j learn that when your mother was twenty, before she met your father, she had her romance? Get her to tell you about it to-night when you two are alone and the house is still. You’ll be surpris ed to find that she’s really a hu man being, this mother of ypurs. . 0,1 yes, she cried too, and beat I her breast and wished to die, and | the man didn’t look at all like the one she married: either. Come, come, you are not the only human being who ever was “hopelessly in love” at twenty. Millions of others have lived through it, like yourself. It isn't so important to be happy—it is im portant to be sensible. Make up your mind to that and some day you’ll be astonished to find that you can’t remember whether that heart-breaking wave of his hair was on the right or the left side of the part. Pouf, it’s over, the heart-ache and the misery and the folly. All I over, and you are all the better of his soul, is a matter of open knowledge. But the state of mind in mod ern Christianity is far from en couraging explicit and personal applications of these early prin ciples to the rich Christians of desperate secret in my embar rassed glance. When I heard the dark-brow ed youth had asked my dearest friend to marry him I thought I’d never live through it. but l did, .and danced at the marriage WINIFRED BLACK. supper, too, and rather gayly at that. I met the dark-browed youth just the other day. He looked to me rather more than common place, and how I had ever admir ed those hollow eyes and that sallow, stupid face I can’t imag ine. You’ll Get Over It. His wife was with him and she did not seem seraphieally happy. They say she is a bit of a nag ger. I believe I'd have been more than a bit of a nagger if I had been tied up for life to that melancholy failure of a man. So much for dark eyebrows and mournful eyes. No. my dear, you are not in love with "this poor man that you want to follow and write to and call up on the ‘phone. You aren't in love Rev. John E. White Writes on “Was Pierpont Morgan a Christian?” Winifred Black Writes on “In Love With Love and Not With Anybody” He Was ns Good a Christian, He Says, as Ilis Circumstances Per mitted, Hul Ilis Training and Environment Were Against Him. Being a Little Talk With a Girl W ho Thinks That There Is No Joy in Life Because a Certain Young Man Has Ceased to Care For I ler. jt™. EDITORIAL. RAGE THE ATLANTA GEORGIAN Published Every Afternoon Except Sunday By THE GEORGIAN COMPANY At 20 East Alabama St., Atlanta, Ga. Entered as second-Glass matter ut poaLoftice at Atlanta, under act of March 3.1S73 Subscription Price Delivered by carrier, 10 cents a week. By mail, $6.00 a year. Payable in Advance. The Atlanta Georgian THE HOME RARER OUR COUNTRY ABSOLUTELY Requires Forty-Eight Battleships by 1915 to hold Its Place of Safety. How Do You Think This Would Look? This is the way California would soon appear if the little Americans ever succeeded in giving Japanese influence an unrestricted field.