and remain Christian. The result everywhere is chaos; men are resigning their livings, there have been several suicides — isn't it horrible to think of? — congregations are dwindling everywhere, and disestablishment seems a certainty in a very short time. The papers are full of nothing else, of course. We are fighting tooth and nail upon the standpoint of personal spiritual experience, which nothing can alter, but in a material way how little that helps! The Methodists and Wesleyans are more successful than any one. They are holding revival meetings all over the country. Very few of these two bodies have joined the infidel ranks. Dissent has always implied an act of choice, which, at any rate, means a man is not indifferent to the whole thing. I suppose that is why the Wesleyans seem to be making a firmer and more spiritual stand than any of us. To my shame I say it, but the Churchmen of England are not bearing witness as these others are."
"And the Bishops?"
"Most of them don't know what to do. Of course, the great leaders of spiritual thought, W—, for instance, and G—, have written that which has brought comfort and conviction to hundreds. But see the horror of the position. The only way in which this awful thing can be combated is by just the methods which only scholars and cultivated people can understand. How are people who read the hard, material, logical speeches of people like Schuabe, or that abominable woman, Mrs. Hubert Armstrong, going to be convinced by the subtleties of the intellect or by the reiteration of a personal conviction which they cannot share? Then the Court party, the Archbishop, Walke, and all those, are leaning more and more towards the 'spiritual' body theory, though they hesitate to commit themselves as yet. It is all to be shelved until Convocation meets. They want
