Mr. Keir Hardie calls himself a Christian. He does not say, however, if he believes in the supernatural part of the Gospels. Does he accept the New Testament miracles? Does he embrace the Incarnation and Resurrection? If he does, he is a Christian. If he does not, he has no more right to call himself a Christian than we have to be designated a Buddhist or a Mohammedan. The Christianity of the schools, Mr. Keir Hardie says, is dead or dying. By this he means "the old theological sects." But here we should like him to be more explicit. Does he think there can be a Christianity _without_ "theology"? Or does he mean that the "sects" comprise all persons who have more theology than himself? But if the Christianity of the schools is dead or dying, the "humanitarian Christianity of Christ is again coming to the front." Now what _is_ this humanitarian Christianity of Christ? Upon this point Mr. Keir Hardie throws but a single ray of light. "The whole of Christ's teachings and conduct," he says, "proves that he was intensely interested in the bodily welfare of those with whom he came in contact as a preparative to their spiritual well-being." This is a clear statement; all we now want is the clear proof. Mr. Keir Hardie should give it. We believe he cannot; nay, we defy him to do so. It is idle to cite the so-called "miracles of healing." They were occasional and special; they had as much effect on the "bodily welfare" of the Jewish people as tickling has on the gait of an elephant; and as for their being a "preparative to spiritual well-being," we may ask the "humanitarian Christians of Christ" to tell us, if they can, how much of this quality was afterwards displayed by the ladies and gentlemen who were the lucky subjects (or objects) of Christ's miracles. Mr. Keir Hardie might also recollect that the said miracles, if they ever happened, are of no "bodily" importance to the present generation. Humanitarians of to-day are unable to work miracles; they have to sow the seed of progress, and await its natural harvest.