to amalgamate the Western Christ and the Eastern Christ. It is not a treaty of Christ with antiChrist that is proposed, but the reconciliation of all in Christ. It is not the mixture of purity with impurity, of truth with falsehood, of light with darkness, but the fusion of all types of purity, truth and light in all systems of faith into one integral whole. It is the expurgation of antiChristian elements from the so-called Christian and heathen creeds of the world, and the amalgamation of the pure Christian residuum left. Such is the pure Christian eclecticism of the Church of the New Dispensation. In this Church Universal there is no idolatry, no caste, no moral impurity, no domestic unchastity, no social corruption, no doctrinal error. Whatsoever is true and good and pure is the creed of this Church. All that dishonours Christ it disclaims. Whatsoever is Christian and pure and holy my Church rejoicingly glorifies. The non-Christian Asiatic has his meekness; but, I ask, is not that meekness Christian? The Hindu is forgiving; is not that forgiveness Christian? If the Mahometan speaks truth, is not his truthfulness Christian? If the Buddhist is charitable, and is always going about upon errands of mercy, is not his charity Christian? Can there be any form of goodness or godliness which is not Christian? I do firmly believe that whatsoever is true and good and beautiful is of Christ. Truth is one, and recognises

neither caste nor colour. In the nature of things there is not, there can never be, a distinction. between Christian truth and non-Christian truth, between Christian veracity and non-Christian veracity. It is absurd, preposterously absurd, to talk of two meeknesses, two humilities, two philanthropies, two purities, two chastities or two asceticisms, one Christian and the other heathen. No, there is but one truth possible, one love, one purity, which is of God, and therefore of Christ. It follows, then as an irresistible and necessary inference that in entering upon a Broad Church alliance with the diversified forms of goodness and purity in other sects you do not leave Christ behind, but bring to him all that is his Father's in other churches. Believe me, Asia's appeal to Europe is a Christian appeal. Asia calls upon Western nations to abjure sectarianism and join the Catholic Church, in the name of Christ, the Son of God. Nay, I would go further, and declare Christ to be the centre of this Broad Church. I have said that the vanguard of each sect will advance towards a common centre, and form the Catholic Church of the future. Who can better represent this centre than Christ Jesus?

There are cogent reasons why we should give to Christ this central position. In fact he claims it and demands it as the Son of God, and challenges universal recognition of his rightful position, to which he is divinely called. Analyze Christ's

fundamental theology, and you will find in it two parts essentially distinct from each other. The first is "I in my Father;" the second "Ye in me." All Europe believes in the first but the second has yet to be realized. Who is there in orthodox Christendom that does not say, Ây, when Christ says, I and my Father are one? Surely in the identity of his nature with that of the Supreme God all Christian nations in the West have established their firm faith. But they have only accepted one half of Christ. Why should they abjure the other half? If Christ is one with Divinity, he is one also with humanity. If you believe in the full Christ, in the perfect Christ, you must believe in the double harmony of his nature, harmony with God or communion, and harmony with man or community. Alas! Christain Europe does not yet comprehend the real secret of the words, Ye in me! Christ's identity with all mankind is indeed a grand mystery, which Christian Europe seems yet unable to understand. I do believe as you do that the Son and the Father are one, but this unity is only the first half of Christ. Why do you cast off the other half of Christ, his unity with humanity? Take this second half, take the entire Christ. Unravel the deep meaning of the words, "You in me, I in you." In the disciples is Christ, and all the disciples are in the bosom of Christ. Yes, the entire Church of Christ, vast and varied, is in Christ, and Christ

is in all its parts and in each of its numberless sects. Nay, not the Church only, but all mankind is in him and he in all mankind. How comprehensive and beautiful this world-wide unity in Christ! In the deepest depths of his being he always felt that he was one with his Father above, and one with his brethren below. He spoke not but the Father spoke through him; he worked not but the Father worked in him. In profound communion, in blessed God-vision he saw that his force was God-force, his wisdom was God's wisdom, his will was God's will. His identity with mankind was no less complete in his inmost consciousness. In beatific vision he saw himself in every man, and every man he saw in himself. He saw himself in all nations and races, in all tribes and sects, and he saw all the world summed up in himself. Differences there were, both serious and numerous, but these differences ruffled not the deep harmony of Christ's soul. Jew and Gentile, Christian and barbarian, all he identified as his own, and their sins and sufferings he took unto himself. His broad and large heart he spread through the length and breadth of humanity, and in every man and woman, even in the remotest parts of the earth, it was Jesus' heart that throbbed. He identified himself with the lowest and the meanest, not only of his own fold, but of other folds also, regardless of all differences, national and sectarian. It was not a mere intellectual

recognition of identity, but an actual spiritual identification, an interweaving of heart with heart, and soul with soul. Christ actually saw himself, an undivided Christ with his seamless raiment, dwelling and breathing in every human heart. And so he offered himself before God as an atonement for all mankind.

Atonement did I say? What a startling announcement you would think I have made before this great assembly! Yes, I would have you believe in Christ's atonement. All India must believe that Christ is the Son of God. Nay, more than this. I will make myself bold enough to prophesy, all India will one day acknowledge Jesus Christ as the atonement, the Universal Atonement for all mankind. Believe me I tell you the truth, and nothing but the truth. I tell you my deepest conviction, reverently and devoutly. Seated at the feet of Jesus, I wonder at the philosophical depth of his doctrine; I wonder at the immeasurable breadth of his heart. Jesus, thou art atonement incarnate. Thou art love and reconciliation. Thou art unity divine and unity human. Thou art the bond of separated souls, the reconciliation of discordant homes, the bridge of divided continents, the federation of hostile nations and. sects, the peace of distracted hearts, the restoration of fallen humanity. As the Son of God, I love thee O Jesus, but as the world's universal