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MODERN ADVERTIZING OF THE CHURCH

189

CHRISTIANITY AND SOCIALISM

An Encyclical From the Lambeth Conference, Representing Bishops of the Anglican Communion Throughout, the World*

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*"No more important problem can well occupy the attention, whether of the clergy or laity, than such as are connected with what is popularly called Socialism. To study schemes proposed for redressing the social balance; to welcome the good which may be found in the aims or operations of any, and to devise methods (whether by legislation or by social combination, or in any other way) for a peace ful solution of the problem without violence or injustice is one of the noblest pursuits which can engage the thoughts of those who strive to follow in the footsteps of Christ."

The above encyclical indicates the degree of open-mindedness for which the real leaders of the Anglican Church are characterized.

There is no virtue in closing our eyes to a situation which exists in our nietst and in comforting ourselves with a false sense of security. Evas there are. great and claring in nur social order. To arume people to a sense of dissatisfaction with the continunner of inherent wrongs which produen a. rumplete stratification of society, and Innuen al nork seeking correctives. is indeed a duty la which the Church is called upon to lead.

That Socialism has been magnificently constructive in its criticism there can be no doubt. Whatever condemnation there may be of the Socialist's program for production, his program for distribution must commend itself as at least infinitely more! Christian than that under which we live. a program which has made possible the concentration of 70 per cent. of the wealth of the country in the hands of less than 1 per cent. of the people-71 per cent. of the people owning only about 1 per cent. of the wealth.

As to whether the Socialist's.program is sound or unsound must be determined by earnest Christian study, not an-Christian condemnation or apathy. To assume, however, that the order under which we live la not a subject of revision or substitution is unwarranted. Some already prophesy that it is destined to fall of its own weight and, that social engineers must be raised up who can devise a substiture.

A well-known author and thinker in this connection writes:

"I am entirely ready to believe that there are economic fallacies in Socialism as often taught, but what human movement ever operated without fallacies? I may not know much about economics, but I know enough about history to see that certain big movements have God in them for their age. In the main propositions of Socialism there can be no fallacies, viz: that the natural and socially created outfit of humanity ought not to belong to a small group, but to all, and that its appropriation by a limited oligarchy is the cause of our troubles. I am willing to take a number of fallacies lato the bargain, if Socialism would jam that principle Into the minds and laws of the nation."

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SIX STIRRING, PATRIOTIC ADDRESSES IN BALTIMORE
Monday, November 24th, 10.30 A.M., Ministerial Union, Central Y. M. C. A. Building
Tuesday.
25th, 8.00 P. M., Union Square M. E. Church, Lombard 'and Calhoun Streets
Wednesday.
26th, 8.00 P. M., Ye Town Hall," West Forest Park
Friday,
281h, 8.00 P. M., Chapel of the Church of the Ascension, Lafayette Sq. and Arlington Ave.
Sunday,
30th, 3.30 P. M., First Unitarian Church, Charles and Franklin Streets

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Dr. Carr speaks in behalf of Humanity and in the service of Christ. To those who serve in the name of Humanity and of Christ; to all who are concerned with the great social unrest of our day; to all who are engaged in the work of social welfare, a cordial invitation is extended to attend any or all of these meetinge.

-Thu advertisement is authorerd and paid for in the interest of the Work of the Churches of Balliera.,

-From the Baltimore News

If There Were No Churches-What Then?

Consider the Church as an organization-as a Religi-. ous. Club, if you wish-and compare it with other bodies. The Church is the one indispensable organization. You have been directly or indirectly under its influence from the day you were born to the present moment.

Take the churches out of St. Louis and see what would happen.

Without that for which the Church stands there would be no homes-no schools-no honor among business men. The Brotherly Spirit that prompts men to help one another would be changed to the snarl of bitterness and distrust.

Do you know of anyone who would build his home and raise a family in a community without churches? Take the churches out of St. Louis and you would leave inside of a year. This city would be shunned as a pestilence.

Close the churches! Then you'll see debauchery in all its hideousness. Then would follow the abuse of power and the enslavement of the poor to an extent equaled only by old Rome in her darkest days.

If you can do without the Church so can everybody else. If everybody absented himself from the Church there would be no Church.

The Church is behind every great movement for the uplift of humanity-doing more than all the other

forces combined to express the Fatherhood of God and the Universal Brotherhood of man.

A recent census of social service workers revealed the fact that 92% of the charity workers, 88% of the social settlement workers and 71% of the general workers are active church members.

The Church is all-powerful simply because the religion of Jesus Christ is back of it.

The law demands that you pay your grocer and tailor, but greater by far is your debt to the Church. But it is an obligation to be met ungrudgingly and with a happy heart.

Support the clubs and other organizations that encourage honesty and manliness, but don't neglect the greater institution-The Church, which gives you all that any other organization can give, and MORE.

The religion of Jesus Christ is a HAPPY religion and His Church is a body of HAPPY PEOPLE. Their happiness comes from service for others, a square deal for all, clean living, and fellowship with the Master.

You need the Church and its influence. The Church provides an equipment and an outlet for the best and most efficient use of your gifts and energies.

Make up your mind right now to attend church-
morning or evening-TOMORROW.
It's the commendable thing to do.

-This advertisement is published and paid for by the Churches of St. Louis through the Church Federation
-From the St. Louis Times

MODERN ADVERTISEMENTS OF THE CHURCHES

Sample half-page ads from daily newspapers east and west. A new style of campaign to attract attention and attendance.

ARE. WE ON THE VERGE OF ANOTHER ANTI

W

E ARE in for another fierce anti-Catholic crusade in this country, if Rev. Dr. Washington Gladden, publicist and vigorous pastor emeritus of the First Congregational Church, Columbus, O., rightly discerns the signs of the times. While admitting that no argument can extinguish this conflagration, already well started, Dr. Gladden gives warning of its nature to fellow Protestants "capable of reason and justice." These visitations are periodic, he says in Harper's Weekly; the period is probably a little longer than that of the seventeen-year locusts. Whether the pupa of the cicada papaphobiana burrows in the earth during the time of its disappearance is not known; there are those who think that it goes deeper. In Dr. Gladden's opinion, "an epidemic of smallpox or yellow fever is a light affliction compared with these seasons of religious contention and suspicion and enmity."

"What we are going to see during the next few months is something like this: the great mass of the Protestant Christians of this country arrayed against the

great mass of the Roman Catholic Christians each party thinking and saying hard and bitter and violent things about each other; each party cherishing the worst suspicions about the motives and purposes of the other; each party believing that the other is plotting to take away its liberties, and perhaps to exterminate it by assassination or carnage. Not all the Protestants and not all the Roman Catholics will give room in their hearts to such dark thoughts and fears and enmities, but most of them will; and the mob-mind, which always dominates these epidemics,

will reduce to silence the majority of those who know that this is mainly in

sanity."

The first mutterings of the eruption Dr. Gladden hears in the whispers in Protestant circles "that the Catholics are meeting by stealth, from night to night, in the basements of their churches, to drill for the impending insurrection. If the church has no basement, it matters not; the story is just as freely told, and just as readily

believed. . . . Rumors will be heard of consignments of arms being delivered by night to Roman Catholics; they are apt to come in coffins; that adds a shudder to the tale and makes it more enticing."

Dr. Gladden reproduces a sample program of “Six Sunday-Evening Lectures on Roman Catholicism" recently delivered in his city:

"1. Why Preach Against the Roman Catholic Church? (A Shot-Gun Load.)

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‘4. The Auricular Confession. An in

iquity that ought to be prohibited by law. "5. Rome's Bloody Hands. No maneating tiger ever thirsted for blood as has the Roman Catholic Church.

"6. Romanism and American Institutions. If red blood flows in your veins the Pope's ambition to rule our beloved country and reduce it to the level of Italy and Spain will set your nerves a-tingle and cause you to engage in the great fight that is on."

Look out for forged documents, counsels Dr. Gladden, purporting to come from the Roman Hierarchy authorizing crimes against Protestant employers and neighbors, with absolution for the same. "Old bulls and decretals of the dark ages will be dug up and exploited, and it will be insinuated, or perhaps boldly asserted, that the policy indicated in them is still ruling the Roman Catholic Church." In the last epidemic Dr. Gladden recalls the forged papal encyclical attributed to Pope Leo XIII. purporting to set a date in 1893 for exterminating all heretics in the United States,. and the armed vigil of members of the secret anti-Catholic order on the night when nothing happened.

Not all ill-will and suspicion are on the Protestant side, however, according to Dr. Gladden. He finds some Roman Catholic newspapers reasonable and fair in their treatment of Protestants; but "as a rule the readers of such papers get a very unfavorable impression of the purposes and practices of their Protestant brethren." He asserts that when they have gained numerical majority in some communities the tendency of Roman Catholics to push the interests of their own church and its adherents is sometimes pretty strenuous: "It is not true of all Roman Catholic hierarchs, but it is true of some of them, that their ambition to rule the State is not well concealed. I think that there is need of resisting such tendencies."

"The Roman Catholic clerics are illadvised when they undertake, no matter how adroitly, to dictate the politics and the policies of the commonwealth. I speak as one who has seen this thing at work in our own history, and who knows that it was not a good thing. Our own Congregational ministers once aspired to be and succeeded in being the rulers of New England. The government of the early colonies was practically a theocracy, administered by the clergy. The worst things that were ever done in New England were done at the dictation of Congregational

ministers. It was not good for them, nor was it good for the people, that they claimed and exercized this power. It was a great day for New England and for Congregationalism when this clerical yoke was broken. I think that we Congregationalists are about the last people in the

world to want to try that experiment over again, or to consent to have this domination usurped by any other set of clergy."

"The fact is," asserts Dr. Gladden, "we have got to learn to live together in this country-Protestants and Catholics."

"If either party should undertake to exterminate the other, the process would be somewhat difficult. The only question is whether we shall live together in peace or in enmity. If we are to have peace, we must study the things that make for peace; each party must be ready to see the good side of the other; must learn to put the best and not the worst construction on the words and deeds of the other; must avoid all bitter and uncharitable judgments; 'must put away all thoughts of domination. We must be friends, Protestants and Catholics. No other relation is conceivable. And there is no worse enemy of Christ or of his country than the man who seeks to inflame and poison the minds of either Protestants or Catholics with suspicions and fears and resentments and enmities toward the other."

Among the suggestions which Dr. Gladden offers to his fellow Protestants are these: Make the narrator of Catholic plots give authorities and furnish evidence; talk with Roman Catholic neighbors and friends about the relation of the churches; make a list of the Roman Catholics whom you know and see how many you think capable of robbing you of your erties or murdering you in your bed; remember that "there never was a day when clerical influence was so weak in European politics as it is to-day." The danger of clerical domination of this country, he says, whether by Congregationals or Catholics, is not imminent:

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"The last Roman Catholic paper I opened alleged that there are seventy-five millions of non-Catholics in the United

States. That would mean that there can be no more than twenty or twenty-five millions of Catholics. In any attempt to impose clerical rule, the Protestant forces by the great majority of the secret orders, would find themselves strongly supported and by the entire socialistic contingent of our population. There does not appear to be any adequate reason why seventy-five millions should be shuddering with fear that twenty millions are about to subjugate

or exterminate them. The mood which yields to such a panic is the reverse of

heroic."

Meantime, evidences of bitterness multiply. Roman Catholic bodies con

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tinue to pass boycott resolutions against the Panama-Pacific Exposition on account of the appointment of Mayor Nathan of Rome as commissioner from Italy. "No Catholic should patronize, or visit, or have anything whatever to do with any section or department of the exposition with which Nathan has any connection or association," says the New York Freeman's Journal. The anti-Romanist Christian Herald, New York, under the caption "Father Phelan Called to Order," reprints in full the letter from the Apostolic Delegate to Washington, John Bonzano, directing the Archbishop of St. Louis to summon Father Phelan, intimate to him that he must change his method of writing (as editor of The Western Watchman indulging in criticism of bishops), and if he should fail to do this withdraw the necessary permission for editing a public journal. By direction Father Phelan reprinted the Apostolic letter in full in his paper without comment.

But in the same issue he writes: "We do not see why the Catholics of the United States should try to bankrupt

San Francisco and the whole State of California because the King of Italy has seen fit to designate a Freemason churl to represent his government at the Panama Exposition. What can the directors do in the premises?"

The recent rise of a flood of vehement anti-Catholic publications has been phenomenal, and supports Dr. Gladden's panic theory. One called The Menace claims a circulation exceeding a million and a half, and there are a dozen or more similar periodicals in the field. The Menace carries a sketch of a mitre-crowned skull and crossbones on one side of its title heading, labeled "Temporal Power a Public Menace," and on the opposite side a sketch of a public schoolhouse labeled "The Antidote for Papal

Poison." The style of this militant Missouri paper is sufficiently indicated by a few sample headlines from a single issue, such as: "Money Collected by Nuns for Orphans is Spent for Whisky by the Priest"; "Rome Has Black Christ for Black Dupes"; "Beware of the Holy Hospital"; "The Menace Forces the Roman Catholic Hierarchy to Salute the Stars and Stripes." Roman Catholic papers are protesting that such publications should be excluded from the mails. America reprints the text of a proposed amendment to the Constitution thus circulated which calls for denial of public or public school office to any person "who owes allegiance to any foreign king, country, or individual"; the raising of the American flag daily over churches as well as schools and public buildings, expulsion of Jesuits and abolition of convents and nunneries, and either marriage or surgical operation for ordained clergy. America calls this "A Burning Shame," saying:

"Imagine this and other matter of its kind carried into Catholic homes by officials whose salary is drawn from money of Catholics, too. Indignation is almost too great for words. Protestantism is welcome to its heroes; but let these heroes understand that if the final issue comes, there are both priests and laymen who can and will protect themselves.

"For some time past Catholics have been calumniated and ridiculed in a manner that is well-nigh past belief. Their motives have been misrepresented, their faith has been reviled, their priests have been branded as scoundrels, their nuns have been made a hissing and a by-word. The very halls of Congress have rung with denunciation of their supreme act of adoration as idolatrous. Catholics have been put on the level with the offscourings of the people. Thieves, adulterers, traitors, idolaters, such are the terms applied to them, either in the press or on the floor of Congress, in the very presence of Catholic Congressmen apparently too cow

ardly to utter a syllable of protest or a word of indignation. Ignorance has not yet reached its limit; impudence has not gone to its full bounds; hatred has not become sufficiently great; attempts to stir up civil and religious strife are not numerous enough. New ignorance must be displayed, new hatred must be stirred, new insults must be invented. The government which has sworn to protect all citizens in their rights, irrespective of race or creed, will be a tool for this. Its mails will be at the service of abandoned men who wish to force their evil papers into Catholic homes."

There is no doubt that on the whole such attacks upon the Catholic Church, writes Rev. Dr. Frederick Lynch, a prominent Congregational minister of New York City, in a leading editorial in the Christian Work, "not only defeat their end, but mightily strengthen the Catholic Church. It is also a ques

tion whether the Protestant Church ever heads off the Catholic Church in its use of methods distasteful to Protestants by any attacks, by resolutions of ministers' meetings, or by lectureships maintained to disclose the nefarious things in the Roman Catholic Church." He continues:

"Protestants will never really hinder the Catholic Church in accomplishing its ends by what it thinks evil machinations except by strengthening its own position mightily and outdoing the Catholic Church in zeal for some of those same ends both are seeking. As we see the conflict it is the means the Catholic Church uses that frightens Protestants more than the ends it has in view. No one can object to the Catholic Church desiring, religious training for all its children. It is when Catholics try to divert public funds to their own schools that the objection comes. It is not because the Catholic wants his missions and schools to the Indians enlarged and more fully maintained that people criticize him. It is when he tries to divert government funds to these purposes. No one objects to the Roman Catholics holding a

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thanksgiving service in Washington for the South American States, and we suppose few would seriously object to a President of the United States honoring such a service by his presence, inasmuch as it is a sort of official function of South Americans. But if the Catholic Church should slyly send out reports around the world giving the impression that this is the official service of the nation, then objection would be proper. And so on, one method after another is distasteful and seems fraught with evil to Protestants, and there is no doubt but that some ends that Church has in view seem equally a menace, namely, the restoration of temporal power, the participation of the Church in political programs, and the strengthening of her influence with gov

ernments.

"Wherever these methods, tendencies and political ends exist we oppose the

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THE LIFE OF CHRIST AS SHOWN IN THE MOVIES

OT PROGRESSIVE America nor the advanced religious thought of Protestant Europe but the conservative Greek Oriental Church of Rumania has produced on a large. scale the Life of Christ on the film of the popular movies. It is the extremely modern film house of Pathé Brothers which has accomplished this, with a success that makes the matter notable. Throughout Rumania this film has been reproduced again and again, the Minister of War has urged the soldiers of the army to attend, the royal family has honored its production with their presence, and even the heads of the Orthodox Church and the clergy of the capital city of the kingdom have attended and have been "delighted" with what they saw. The public schools have been dismissed so that the children can go and see and be edified.

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Dr. H. Petri, a German writer of note, has recently analyzed this pictorial account of Christ's life. declares that the artistic scenery surrounding the career of Christ is indeed beautiful, often in fact exquisite, and the scenic setting of this biblical drama has without doubt contributed largely to its success, but, Dr. Petri goes on, in its religious effects the film is and must be a failure. Such scenes the birth in Bethlehem, the flight to Egypt, as also other events that readily yield themselves to purposes of a movie, like the miracles, are excellently done; but the se

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lection of material as well as the manner in which details are worked out show that the author had in mind sensational or semi-sensational purposes rather than religious.

Such important events in the life of Christ, for example, as the Sermon on the Mount are omitted because they could not readily be utilized on a film. Very realistic is the Slaughter of the Innocents in Bethlehem, and the collapse of Jesus on the way to Golgotha, in which a fanatical Jew is represented as striking Christ and soldiers as pricking him with a lance every time he breaks down, which he is represented as doing only too often. The Awakening of Lazarus is pictured with the tomb open to the audience, and the dead man is represented in the gradual process of coming to life again. All these and kindred episodes that readily lend themselves to vivid reproduction

THE KISS OF BETRAYAL From the Life of Christ in the Movies.

are most realistically portrayed. the making of wine out of water in Cana, Jesus is pictured rather as a magician, and in the awakening of the daughter of Jairus the gospel story is misrepresented in that Christ is pictured as doing this in public. The picture of the institution of the Lord's Supper, Petri declares to be entirely unfortunate, as Christ and his disciples are represented as standing around a table, each with a filled glass in his hand, while Judas has emptied his. The disciples then leave the room still chewing their food. The scene in Gethsemane is dramatic, especially the actions and despair of Judas. final picture of the Ascension pictures God the Father as an old man with a long beard; over him hovers the Holy Spirit in the form of a dove, and to the right and left are angels swinging censers and engaged in musical

exercizes.

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Dr. Petri concludes with the statement: "Such efforts to depict the life of Jesus must always fail, as the movies cannot convey геligious convictions or edify the soul. Only the formalistic and crude religious ideas and ideals of the Oriental Church can favor such methods of picturing Christ and his work."

There are 9,000 feet of this film which reproduces in colors. It rents for $100 a day and was first shown in the United States on the Shubert circuit during Easter season, according to agents of Pathé Frères from whom photographs were obtained.

COOPERATIVE RELIGIOUS TRAINING METHODS FOR MINISTERS

193

COOPERATING AFFILIATION BETWEEN THEOLOGICAL SEMINARIES OF DIFFERENT DENOMINATIONS

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HE Chicago Theological Seminary, one of the most important schools of the Congregational denomination, by unanimous vote of its directors, will hereafter be associated with the Divinity School of the University of Chicago, Baptist, in a cooperative plan of education for the ministry. The Seminary will continue to be independently controlled, but conditions of admission will be uniform and students may take courses under either faculty, thus enlarging the range of elective work and opportunity for specialization.

Already associated with the Divinity School are the Disciples' Divinity House, the Ryder House, and the Norwegian Baptist Divinity House. The affiliation of the Chicago Seminary will make the membership of the associated theological faculties include between forty and fifty professors, and more than 250 courses will be available.

The present Divinity School is a graduate school with five organized groups of courses: Preparation for the Pastorate, Religious Education, Social Service, Foreign Missions, and highly organized special courses leading to the university degree of Ph.D. A Graduate School of Religion and Ethics for graduates of theological seminaries, with specialized or vocational courses, is projected as a result

of the latest affiliation.

Dr. Shailer Mathews, dean of the Divinity School (who is also president of the Federal Council of Churches and director of Religious Work of Chautauqua Institution), writes in the Chicago Advance:

"Above and beyond the academi: advantages, the personal and public significance of this cooperation is sure to mark an epoch in the educational development of

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Chicago which will have consequences far afield. It may do much to shade off the too sharp lines between the sacred and the secular, as religion and all the relationships of life are studied together, as students in many departments and studies meet and mingle. The unity of all life. may thus be impressed. The identification of religion with everything common to man will be more apparent. The application of the common faith to the social conditions of the common life can be brought to bear both in theory and practice more effectively through the combined resources of both institutions.

"Without compromize of the distinctive tenet or sacrifice of unique heritage, or loss of institutional independence, or change of charter, or alienation of funds, or weakening denomination 1 fellowship, this reciprocity will be the working demonstration of the larger loyalty to more fundamental principles, to the higher ideals of the greater common cause. It will show that there can be an agreement to differ in some things that is entirely consistent with the agreement to work together for most things. It may be the beginning of the

end of much waste, duplication, competition, misunderstandings between denominations and denominational institutions which have far more in common than to divide them. It may be followed by the grouping of other church training schools around the University such as is taking place in Montreal and Toronto and on some of the foreign mission fields of these same denominations, such as has long been successfully demonstrated at old Oxford in the cooperation of church colleges with the universities."

By removal to the South Side of Chicago, comments The Congregationalist, of Boston, "the school not only roots itself in a section in which the ordinary man studying theology would prefer to live, but acquires the advantage of affiliation with Chicago University and with the other denominational schools of the prophets now

grouped around that great educational center. We presume the independence of the institution will not suffer by the change, and that its own inner life and activities will proceed substantially as heretofore."

"With Andover now linked with Harvard, Pacific with the State University at Berkeley and Yale and Oberlin long ago officially related to their undergraduate communities, only Hartford and Bangor are left of the original six northern Congregational seminaries to represent the unaffiliated idea in theological education. May the result at Chicago be as satisfactory from the point of view of students, character of work done and influence in

the community as has been the case at Cambridge and Berkeley."

The Baptist Standard, Chicago, regards the affiliation as "one of the most significant steps ever taken in theological education in the United States,' but takes the occasion to point a moral to Baptists themselves:

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"We have long felt that some such affiliation as this ought to take place among some of our Baptist theological seminaries, four of which are hardly more than 300 miles apart, and two of which are in the same state. Separate maintenance, involving duplication of effort and consequent waste of funds, is almost criminal. We hope that the time may not be long until the boards of trustees of some of our Baptist schools will at least investigate the legal possibilities and the moral obligation of joining forces. Something is wrong when two of our seminaries have scholarship funds too large to spend legitimately for this purpose with their present number of students, while another seminary, like the one on the Pacific Coast, is making an heroic struggle in a needy field with practically no resources. only some Baptist Hercules could pluck up one of our

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up one of our eastern seminaries and plant it, with its endowments, in Denver or on the Pacific Coast!"

MEXICAN CONSTITUTIONALISTS AND THE

HE coming into power of the Constitutionalists in Mexico can hardly fail to raise an acute church question which thus far appears to have occasioned little comment save in the Roman Catholic press. These journals have bitterly criticized Francisco Villa in particular and discover in each succeeding manifesto of the Constitutionalists a sentence of extermination against the Roman Catholic Church. America, New York, cites the resolutions of the Villa-Carranza conference at Torreon in July agreeing "to punish and exact responsibility from the

CHURCH QUESTION

Roman Catholic clergy who materially

or

intellectually have assisted the usurper Victoriano Huerta," and declares that the issue is "up to" the United States government:

"The issue is: the Constitutionalists have adopted the organized persecution, suppression, annihilation of the Catholic Church as such, as part of their policy. That is the first part of the issue. It has another part, of interest to every fairminded American citizen. This part is:

the United States Government has allowed

itself to stand as patron and abettor not of the Constitutionalists but of the Constitutionalist policy. Here then is the whole issue, both parts of it in one:

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