Then, too, there is the constantly increasing interest which it is such a pleasure to observe among Christians of all names in the order of the ritual year, in Christmas and Easter, Lent and Good-Friday--who can tell how much of this may not be due to the leavening influence of the Prayer Book, over and above what is effected by the public services of the Church? "I wonder," said a famous revivalist to a friend, a clergyman of our Church, "I wonder if you Episcopalians know what a good thing you have in that year of yours. Why don't you use it more?" And true enough, why do we not? That we might learn to do so was a wish very near to the heart of that holy and true man who, if anyone, deserves the title of the saint among our priests, the late Dr. Muhlenberg, the man who twenty-five years ago headed the not wholly abortive movement known as the "Memorial."[96] One fruit of that movement is perhaps to be seen in the earnest desire now prevalent throughout the Church to see the scope of the Prayer Book's influence enlarged. In General Conventions and Church Congresses nowadays no topic excites greater interest than the question how better to adapt the services of the Church to the present needs and special conditions of all classes of the population. To be sure, the apparent impotence of the governing body to find or furnish any lawful way of relief is a little discouraging, but it is something to see an almost universal assent given in terms, to the proposition that relief ought to be had. What we have to fear is that during the long delay which puts off the only proper and regular method of giving more elasticity to the services, there may spring up a generation of Churchmen from whose minds the idea of obligation to law in matters of ritual observance will have faded out altogether. There is a conservatism so conservative that it will stand by and see a building tumble down rather than lay a sacrilegious hand on a single stone, will see dam and mill and village all swept away sooner than lift the flash-boards that keep the superabundant water from coming safely down. It is among the things possible, that for lack of readjustment and timely adaptation of the laws regulating worship, just such a fate may befall our whole liturgical fabric. The plausible theory of "the rubric of common sense," about which we have heard so much, a theory good within limitations, is threatening, by the wholesale application it receives, presently to annul all other rubrics whatsoever. When, by this process, uniformity and even similarity shall have been utterly abolished, when it shall have become impossible for one to know beforehand of a Sunday whether he is going to mass, or to meeting, or to church, the inquiry will be in order, What has conservatism of this sort really conserved?