account of that centralization the designation of gifts is often found to be illusory. If gifts are devoted by the donors to one mission known to be evangelical, that does not always really increase the resources of that mission; for the mission boards can simply cut down the proportion assigned to that mission from the undesignated funds, and the final result is exactly the same as if there had been no designation of the gift at all.
The existence and the necessity of mission boards and the like prevents, in general, one obvious solution of the present difficulty in the Church—the solution offered by local autonomy of the congregation. It might be suggested that each congregation should determine its own confession of faith or its own program of work. Then each congregation might seem to be responsible only for itself, and might seem to be relieved from the odious task of judging others. But the suggestion is impracticable. Aside from the question whether a purely congregational system of church government is desirable in itself, it is impossible where mission agencies are concerned. In the support of such agencies, many congregations obviously must unite; and the question arises whether evangelical congregations can honestly support agencies which are opposed to the evangelical faith.
At any rate, the situation cannot be helped by ignoring facts. The plain fact is that liberalism, whether it be true or false, is no mere “heresy”—no mere divergence at isolated points from Christian teaching. On the contrary it proceeds from a totally different root, and it constitutes, in essentials, a unitary system of its own. That does not mean that all liberals hold all parts of the system, or that Christians who have been affected by liberal teaching at one point have been affected at all points. There is sometimes a salutary lack of logic which prevents
