of souls and with a commission to celebrate the Holy Mysteries even while they continue their own secular work in the world.  For my own part I am persuaded that the best solution lies in the establishing of diocesan monasteries where men may take vows for short terms, and, during the period of these vows, remain at the orders of the bishop to go out at any time and anywhere in the diocese and to do such temporary or periodical mission work as he may direct.

Unworldliness: I have referred to the great falling off in the number of candidates for the priesthood in the Episcopal Church; the same phenomenon is apparent in all the Protestant denominations, so far as I know, but it has not shown itself in the Roman Catholic Church.  This defection parallels the falling-off of membership in the various churches (except again the Roman Catholic) in proportion to the increase in population.  We are told that the diminution of the ministry is due to the starvation wages that are paid in the vast majority of cases, and of course it is true that where a married clergy is allowed, men who believe they have a calling both to ministerial and to domestic life will think twice before they follow the call of the first when the pecuniary returns are such as to make the second impossible, which is, generally speaking, the situation today.  To obviate this difficulty many religious bodies have recently established pension funds, but even this form of clerical insurance, together with the increase that has been effected in clerical stipends, has shown no results in an increase of students in theological seminaries and in candidates for Orders.  The man who has enough of faith in God and a strong enough call to the ministry of Christ, will answer the call even if he does think twice before doing so.  The trouble lies, I believe, in the very lack of faith and in a failure of confidence in organized religion largely brought about by organized religion itself through the methods it has pursued during the last two or three generations.  There is a widespread belief that it is compromising with the world; that it is playing fast and loose with faith and discipline in a vain opportunism that voids it of spiritual power.  Even where distrust does not reach this disastrous conclusion, there is a growing feeling of repugnance to the methods now being adopted in high quarters to “sell religion” to the public, as is the phrase which is sufficient in itself to explain the falling away that now seems to be in process.  The attempt to win unwilling support by the methods of the “institutional church,” the rampant advertising, so frequently under the management of paid “publicity agents”; the setting apart of half the Sundays in the year for some one or other special purpose, usually the raising of money for a specific and frequently worthy object; the “drives” for millions, the huge and impressive organizations, “scientifically” conducted, for rounding up lapsed communicants, or