long persistence of the old theory. Its origin is really due to the
Roman Catholic Church, which invented it to keep its adherents in due
subjection.

It is well to note that in two of the views I have referred to there is
a degree of harmony. In the theory of Extinction and that of Restoration
there is a tacit repudiation of endless torment. That seems to be an
intuition in harmony with our highest range both of thought and feeling,
when thought and feeling are not unduly warped by tradition. The old
theory may sound orthodox; it may be consecrated by many tender
memories; but I would ask if you have thought over it seriously, and if
in your inmost soul you believe it. Then be faithful to that inner
conviction. It is the light of God. It is what Carlyle calls "the direct
Inspiration of the Almighty."

* * * * *

Pending the final solution of this great problem, I think there ought to
be enough charity to disagree, with all good will and mutual confidence.
And in all contemplated union of the churches this liberty ought to be
clearly recognized. For this question, though of tremendous importance,
is not a saving one by any means. Men, of whose goodness there can be no
question, hold different views. Truth is greater than orthodoxy, and is
sometimes to be found outside of orthodoxy. In this connection, the
words of Professor Faulkner, of Toronto University, are well worth
pondering. He says: "The fear of not being orthodox is, in my opinion,
the reason why theology is under a cloud at the present time."

Closely related to this subject, it may be opportune to quote an article
of mine that lately appeared in the "_Homiletic Review_" on the