In one respect, however, we quite agree with Mr. Brooke. "Liberal theology" has _not_ yet "reached the level of Shelley's thought," nor can it ever do so until it ceases to be Theology and becomes simple Humanity. Mr. Brooke may flatter himself that he has "a higher faith than Shelley had," but we think he is mistaken. Substitute "blinder" for "higher" and the expression would be more accurate. Shelley did believe that Love--not alone, but co-operating with Knowledge--would achieve the salvation of mankind; but he resolutely refused to talk about man's "destiny in God the Father," which seems to afford such comfort to the devotees of "liberal theology." For this he deserves the gratitude of all scientific Humanitarians, who should protest with all their might against the attempt to emasculate him into a prophet, or even an advance agent, of some new form of Godism. "Liberal theology" should beget its own poet, if it can; it should not try to steal the poet of Humanity. CHRISTIANITY AND LABOR. * * Sept. 24,1893. Whatever else may be thought about the present coal-strike, or lock-out, as it might be more accurately described, it will be admitted by many persons who do not rail at Political Economy that the miners are following a sound instinct in demanding that a decent wage shall be a fixed element in price. To dig coal out of the earth is worth a minimum of (say) thirty shillings a week, and if it will not yield that modest remuneration to the worker let it stay where it is, and let the community do without coal altogether. Morally speaking, society has no right to demand that an important industry shall be carried on under conditions involving the misery, and still less the degradation, of those employed in it. Nor is this a wild, revolutionary doctrine; it is eminently conservative, in the best sense of the word; and it will have to be admitted, and acted upon, in the interest of social order. Of course it means an inroad on rent and speculative profit, but that is not an immeasurable calamity. So much, by way of introduction, on the moral and economic aspects of the matter. Our special object is rather theological. We desire to notice the part which religion plays in the struggle between capital and labor; or, more properly perhaps, between the "haves" and the "have-nots."