Because she can convey this great sense of the power of Christianity, people all over the country go to hear her preach and lecture. She is, I think, one of the most persuasive preachers of the power of Christianity in any English-speaking country. It is impossible to feel of her that she is merely speaking of something she has read about in books, or of something which she recommends because it is apostolic and traditional; she brings home to the mind of the most cynical and ironical that her message, so modestly and gently given, is nevertheless torn out of her inmost soul by a deep inward experience and by a sympathy with humanity which altogether transfigures her simple words. It must be difficult, I should think, for any fairminded sceptic not to give this religion at least a practical trial after hearing Miss Royden's exposition of it and after learning from her the manner in which that experiment should be carried out. For she speaks as one having the authority of a deep personal experience, making no dogmatic claims, expressing sympathy with all those who fail, but assuring her hearers that when the moment comes for their illumination it will come, and that it will be a veritable dayspring from on high. Earnestness is hers of the highest and tenderest order, but also the convincing authority of one who has found the peace which passes understanding. She has spoken to me with sympathy of Mr. Studdert-Kennedy, whose trench-like methods in the pulpit are thoroughly distasteful to a great number of people. It is characteristic of Miss Royden that she should fasten on the real cause of this violence. "I don't like jargon," she said, "particularly the jargon of Christian Science and Theosophy. I love English literature too much for that; and I don't like slang, particularly slang of a brutal order; but I feel a deep sympathy with anybody who is trying, as Mr. Studdert-Kennedy is trying, to put life and power into institutionalism. It wants it so badly--oh, so very badly--life, life, life and power." Of one whose scholarship greatly impresses her, and for whose spiritual life she has true respect, but whose theology fills her soul with dark shadows and cold shudders, she exclaimed, as though it were her own fault for not understanding him, "It is as if God were dead!" Always she wants Christianity as life and power. She remains a social reformer, and is disposed to agree with Bishop Gore that the present system is so iniquitous that it cannot be Christianised. She thinks it must be destroyed, but admits the peril of destructive work till a new system is ready to take its place.