Family bonds are equally threatened by Christianity, _as propounded to the Nigerian_, for it trains the child, whether deliberately or otherwise, to look upon his parents as living a life of sin, thus introducing a subversive element into the household. Those who assert the absence of affections and sanctities in Nigerian family life assert that which is untrue. Native authority is likewise menaced, for how can the convert entertain his former respect for rulers whom he has been taught to regard as morally and spiritually his inferiors? These are some of the reasons why Christianity, _as propounded to the Nigerian_, at the opening of the twentieth century, presents itself to him in the light of a hurtful and disintegrating influence. And this creed is proffered either by aliens between whom and the inner life of the people there yawns an unbridgeable gulf, or by denationalized Africans who have become in the eyes of the people, strangers well-nigh as complete as the alien himself, part and parcel of the alien’s machinery. As if these did not constitute sufficient deterrents to the permanency of its footing, the alien race which tenders to the Nigerian this creed—this creed claiming for all men equality before God—is the conquering, controlling, governing race that scorns to admit—because, being an Imperial race, it cannot—equality of racial status with the Nigerian whom it subjugates and controls. Between the race of the converter and that of the would-be convert there gapes an abyss of racial and social inequality which does not lessen, but, if anything, widens with conversion—the colour line. Finally, there is the lamentable intolerance displayed by Christian proselytizers towards one another. Only the other day I read in a West African newspaper the address of a white American Protestant Bishop, whose sphere of work lies in Africa, to his flock. This episcopalian interpreter of the Gospel of Christian charity to the benighted African is concerned in his address with the downfall of the Portuguese Monarchy and the accession of the Republic which, he says, “opens wide every door leading to Christian work among millions of native Africans.” He proceeds: “Of course Rome howls. On October 13, 1910, among weeping Jesuits, speaking of the new nation, the Pope said ‘A cursed Republic! Yes, I curse it!’ The curse of Balaam against the people of God was turned into a blessing by Jehovah; and so, too, will this blasphemy be turned into a blessing to the struggling people of Portugal.”