obliged to conform in some measure to the principles of a society intolerant of intolerance alone, and to take part in works of Christian benevolence with the clergy of other creeds. Under the influence of political and social union, ecclesiastical divisions are gradually giving way. Christian character is brought into the foreground, sectarian dogma is thrown into the background. The Churches are gradually falling, but through their ruins appear again the lineaments of the Universal Church. Intolerant orthodoxy still holds its ground in the heart of many Roman Catholics, Anglicans, Calvinists; but it is on the defensive, and its ramparts are tumbling down. In each sect there appears a liberal party, suspected by the narrowly orthodox, and tending to fusion with other churches. The same, when the time comes, will be the process of reconciliation in the Old World: Christians will not be be brought over by controversy; but, when perfect religious liberty reigns, they will be re-united by fellowship. In America at present lies the best hope of the reconciliation of Christendom. And where the best hope of its reconciliation lies, there lies the best hope of the propagation of its faith. India has not been converted from Rome or Canterbury; perhaps she may be converted from San Francisco.
When dogma is gone a rational theology will rise. It was well that America could not have a theology when theology would have ministered to sectarian dogmatism. It was well that she could not have a church art and a ritual, while church art and ritual would have ministered to superstition.
It is in the West, perhaps, that the religious mind is most free, that sectarian dogma has least power, that Christianity has most gone out of the churches which had
