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so thorough as its vaunting would lead us to expect. Sin is described as mere privation, a mere failure to recognize the fact of our unity with God and Man, and Salvation as a recognition of our unity, though how this is effected through the death of Christ we are not told. It is asserted that the death of Christ helps us to such a recognition. But how we may fairly ask ? The Old Theology told us and we often found it unconvincing, but Mr. Williams docs not even try to tell us. This book is useful and interesting in many ways, and perhaps not least in that it shews how much toil lies before us before we can hope to fashion a con- vincing theology for our day. It leaves us with the feeling that the naive optimism of the New Theology is gained at too slight a cost. "The Working Faith of a Liberal Theologian. By T. Rhondda Williams. Williams & Norgate. This book is one of the best statements, which we have come across, of the standpoint indicated in the title. We do not, indeed, think that it will necess- arily win adherents to the liberal' camp, for this reason. The book is positive. The writer seems first and foremost defending the Christian as distinct from an agnostic position, only secondarily a modernist or liberal.' The main effect of this book on any reader, so far as it persuades him, would be to make him realise the need of Faith, and the impossibility of the negative attitude. Probably if he went so far as this, he would be willing to go a little farther, and be less anxious to surrender traditional Christianity than the author is himself. Mr. Campbell's New Theology was mainly occupied in tilting at the old and it did so in a rather crude fashion. Mr. Rhondda Williams' opinion of the old theology may very likely be much the same as that of Mr. Campbell. But his effort is constructive rather than destructive, and it is on the whole very well expressed. We cannot, indeed, understand why a man who can write so well should produce such a sentence as the following The essence of religious faith is the conviction that the Urge within us towards what is above and beyond us in moral and spiritual excellence, is itself a movement in our souls of the Eternal Spirit we call God. This identification is the substance of religious faith." Surely it is possible to avoid such a hideous noun as urge in this sense. What, however. is to be noted is that the chapter on Faith which follows is almost wholly admirable. We think, indeed, that even this first sentence carries logically with it a Herbert Morgan. great deal more credal affirmation than the author seems to imagine. So with the previous chapter on The Instrument of Enquiry." Use is there made of the late G. J. Romanes' Thoughts on Religion." We are glad that the author shews knowledge of the earlier negative work, A Candid Examination of Theism." It must be noted, too, that the conclusion which Romanes came to in the end was not that of liberal Protestantism but a whole-hearted loyalty to historical Christianity. It is these chapters which give the note of the book and mark it as essentially constructive. The writer may be a "liberal," but his thoughts are occupied with the things he believes, not with those which he rejects. Like all books on the Protestant side, its concep- tion of religion is far too individualistic. In the long run, individualistic religion comes to be spiritually aristocratic. Yet the writer plainly sees that some sort of religious society is essential For those who are seeking the best in religion, fellowship is essential." Indeed, his words on this page might well be taken to heart by some Anglican Divines who, entrenched themselves within the comforting endowments of the most institutional of institutions, are never weary of pouring scorn on the notions of corporate life." A Society has a soul of its own which far exceeds the sum total of the individual souls who compose it. Emotion, enthusiasm and strength dome to an indi- vidual from an inspired community which he would not realise without it." These are wise words. Whether the extremely loose conception of a Church which Mr. Rhondda Williams adumbrates is the best fulfilment of them is another matter. Like most of his compeers, Mr. Rhondda Williams appears to think that a Church is possible without any creeds at all, though here he is not consistent. He says thata "Church without beliefs is impossible." The Church that proclaims nothing but freedom will soon come to an end of its service. For a Church to accept as its motto We stand for liberty of thought and nothing more is suicidal. Men can be free outside the Church, and there is no reason why anyone should come into it in order to secure theological liberty." We are glad to read these words. They are a wholesome check to the absurd pretentions of certain Latitudinarian Anglicans, who are claiming that since we have entire civil liberty in the matter of religion, i.e. we can belong to any sect, Christian or non- Christian, which we please, we are to have within the Church of our choice, entire ecclesiastical liberty to believe and teach anything we please. Nowhere is a better statement of the absurdity of the position assumed by certain modern theological instructors, like the Dean of Durham and