“As a witness of what actually happened on the Russian frontier Mr. Morse comes forward with a book of engrossing interest.... The story of his escape and privations which followed is thrilling in the extreme and related with a quiet restraint and modesty which, as in every chapter of the book, are an earnest of truth.”--Daily Telegraph. “Mr. Morse has written a book which, as far as I know, is unique. It is an extraordinarily vivid account of an Englishman who enlisted in the Russian rank and fought all through the early--and they were in many ways the most terrible--months of the war. As a picture of war it is literally haunting. Mr. Morse writes with the conviction of one who has seen all he desires to prove. Apart from the book’s value as a personal narrative, it is notable for the fine description it gives of life in the Russian Army; while those who thirst for adventure will find no book of fiction stir them more greatly than this author’s account of how he was captured and how he escaped.”--Tatler. -------- THEOLOGY THE REV. CANON RASHDALL, F.B.A. Conscience and Christ. By THE REV. CANON HASTINGS RASHDALL, D.Litt. (Oxon), D.C.L. (Durham), F.B.A., author of “Philosophy and Religion,” etc. Crown 8vo, 5s. net; postage, 5d. The book is an attempt to answer the question “in what relation does the authority of Conscience, which most Christians acknowledge, stand to the authority of Jesus Christ?” The first chapter is a brief enquiry into the nature of Conscience on the one hand and of various forms of external authority on the other. The answer given is that no external authority can be taken as an absolutely final guide for conduct unless it does commend itself to the enlightened Conscience: it is contended that the teaching of Jesus Christ does so commend itself. In the second chapter is attempted the investigation of the recent teaching which makes “Eschatology” the answer of Christ’s message, and treats his moral teaching as a mere “Interimsethik.” The third chapter examines the actual contents of that teaching; the fourth deals with some commonly urged objections to the Christian Ethic--the finality of this Ethic is asserted upon condition that the necessity of development is fully recognised. The fifth chapter examines the nature of the development which the fundamental principles taught by Jesus have received and must continue to receive in the Christian Church. The sixth chapter is devoted to a brief examination of other ethical systems, philosophical and religious, and endeavours to show that not one of them can be regarded as a satisfactory substitute for Christianity while the permanent elements of each are recognised and included in the Christian ideal. It is also contended that the highest ethical