The subject discussed in this paper is one that will not be found in the text books, either architectural or theological, though it touches on both. Architecture is a human idea, a product of the human mind; it is not a creation of the fancy, not the deliberate design of the draughtsman, not the outcome of a moment's inspiration. Originating in the need of man for shelter it has been the most human of the arts, closely associated with human life and thought, advancing with human civilization, retrograding with man's backward steps. To a very great extent, though perhaps not wholly so, architecture is a correct index of man's mental, social, political and religious state. Certain political conditions will be followed by certain intellectual advancement, or vice versa as the case may be, and architecture will be developed in a proportionate degree. The present discussion is limited entirely to the manifestation of religious ideas in architecture, and especially in Christian architecture.

What were Luther's views on religious toleration? These are set forth for the first timein his little book, Von weltlicher Obrigkeit, wie weit man ihr Gehorsam schuldig sei (1523). I give here a brief abstract of this epoch-making treatise.

When God has a great work to do in his kingdom on earth he trains and associates congenial agents of different .gifts, but of one spirit and aim, to carry out his purposes. They supplement and encourage one another and accomplish much more in unison than they could in isolation. Moses and Aaron, David and Jonathan, in the history of Israel; Paul and Barnabas, Peter and Mark, in apostolic times; Pamphilius and Eusebius, Basil and Gregory Nazianzen, among the fathers; Luther and Melanchthon, Zwingli, Occolampadius and Bullinger, Calvin, Farel, Viret, and Beza, Cranmer, Latimer and Ridley, among the Reformers; the two Wesleys and Whitefield in the Methodist revival; Pusey, Newman and Keble in the Anglo-Catholic movement of our days, will readily occur to the memory as illustrious examples of co-operative friendship for the advancement of God's kingdom.

At the end of an article on State Interference in Papal Elections Herbert Thurston has expressed the hope that there might be a “new Papal Constitution affirming in explicit terms the absolute independence of conclaves” from the form of secular interference known as the Vetoor Right of Exclusion. The article was written after the elevation of Pius X, but before the publication of the Constitution Commissum Nobis. The latter was issued on January 20, 1904, and meets with gratifying precision the wishes of Father Thurston.

“A Bout the last of August came in a Dutch man of warre that sold us twenty negars.” Thus reads the ancient official record which chronicles in those few words one of the most fateful events that has found place in the annals of our country, the introduction of African slavery. The year was 1619, and the place was the little colony of Jamestown, then in the thirteenth year of its existence. The institution at once took root downward and bore fruit upward. The trade rapidly grew and the market enlarged despite many earnest protests, until throughout the thirteen colonies ready sale was found for all the slaves that were offered. The traffic continued for one hundred and eighty-nine years, and when it was finally suppressed in 1808, there was a slave population in the United States numbering considerably over one million. From the first the most popular market was in the South, and ultimately the institution became localized in that section. This was not because of difference of mental and moral attitude in the two sections, but because of different climatic and economic conditions.

No writer since Dieckhoff and Herzog has contributed so much to the right understanding of Waldensian history as Wilhelm Preger, and no sounder critic has ever busied himself with the literature of mediæval sects. The writings whose titles are here given were all originally published in the papers of the Bavarian Academy of Sciences, and have had a somewhat limited circulation in separate brochures from the types of the Academy. The first contains the text of the now famous Rescriptum Heresiarchum Lombardie ad Pauperes de Lugduno, qui sunt in Alamania, a mediæval list of forty Waldensian communities in the diocese of Passau (about 1250), and a treatise, De Occasionibus Errorum Hereticorum, whose unknown author Preger has dubbed the “Passau Anonymous,” preceded by a somewhat comprehensive treatise on the origin, character, divisions, and relations of the Waldenses, in the light of the materials at that time accessible.