"The law that suffering is divine, [Greek: to kalon pathein], is verified in the experience of the soul. Now Christ's death is the supreme instance of that law. The power of Gethsemane and Calvary, in the light of such a law, needs no explanation. They open the heart as nothing else ever did. We know that whatever reservations we make for ourselves, whatever our own shrinking from utter self-sacrifice, Christ, living in perfect accordance with the laws of spiritual health and perfection, could not do other than die. Thus without any thought of payment or expiation, with no vestige of separation of the Son from the Father, we see that the death on the Cross demonstrated that the human and divine know but one and the same law of life and being. Thus it is that the death of Christ, the shedding of His blood, has been, and ever will be, regarded by theologians, as well as by the simple believers, as the way of the atonement. Via crucis via salutis." The scientific theologians tell me when I ask that this parade of the sacrifice of Christ is to recall to men how much they should love Christ. That He so loved them that He gave Himself a victim for their salvation. The crucifix, the incessant preaching of the death of Christ, the sacrament of the Communion, is to cause us to love Him as to do what He taught us. That it does have some such effect no one can doubt--on Latin people. But on others? To some it seems that if you try to reason at all about it, the emotion awakened might be, nay should be, otherwise. In those not instinct with one emotion the first impression awakened is disgust at the parade of death and blood; the second, horror at the God who could demand such a sacrifice, who could not be pacified but by the execution in circumstances of shame of His own Son. They shrink from it. It is no matter of reason. Do you think one who felt so could be argued out of his horror or a Christian out of his devotion? They are instinctive feelings which nothing will change. And yet in a very small way even the Buddhist has the instinct of sacrifice. For I remember that when the fowls were killed inside the city gate and their blood ran upon the ground the people looked just as these Italian people looked. The emotion was the same in kind, and it was not either love for the fowls or wonder at the demand of the spirits that moved them. And so when the slaves were sacrificed beneath the oaks, was it gratitude to the slaves that was evoked? And in the self-sacrifice at the car of Juggernauth? It may be sometimes that gratitude may be added, but this is not the root emotion. The instinct of sacrifice has its roots much deeper than this, quite apart from this; and, with perhaps only one exception--Buddhism--all religions have practised it. Christianity performs no more sacrifices now, but all its churches, in all their varieties weekly at the great sacrament of the Communion, commemorate--nay, it is claimed in a measure recreate--this sacrifice of