RELIGIOUS EDUCATION

Evening Star, Issue 22454, 26 September 1936, Page 22

RELIGIOUS EDUCATION

[By Fokwakd.]

Whether in politics or religion, it' is none of your business whether you are in the majority or in the minority. If what you teach is true, and the world is not with you, then so much the worse for the world. PRESBYTERIAN SUNDAY SCHOOL UNION. The monthly meeting of the Presbyterian Sunday School Union was held in Stuart Hall on Monday evening. The Rev. li. T. Dodds conducted the opening worship and spoke shortly on the subject of ■ Joy.’ Ten schools responded to the roll call, a smaller number than usual. After the necessary business had been conducted Dr S. P. Hunter gave an interesting and inspiring address on the life and work of Isaiah. He explained that ideas ol God have developed down the ages through progressive revelation, and that an important link in this chain of development was Isaiah. The speaker traced the historical background of the times in which Isaiah lived, and the condition of religious and moral life in Israel during a period fraught with many dangers—danger ot internal anarchy, of outward religion, together with moral injustice and oppression; danger from outside powers and the threat of war. Having placed Isaiah in this national background, Dr Hunter _ went on to describe Isaiah’s call as it is given to us in Isaiah 6, with its revelation of a holy and righteous God, Who in His holiness requires of men first of all ethical obedience, not outward forms and ceremonies. He then described Isaiah as the great Prophet of Faith, who, in time of national danger, advised’ his nation to hold fast to God, having nothing to do with external politics, but living a true, pure, and holy life in faith that God would care for them, His 1 chosen instrument to declare Him to the world. For 30 years Isaiah was the wise guide of the kings of Judah, directing their policy in national _ relationships, but when at last they disregarded his advice and disaster came he continued to warn and exhort them, andl he became the hero of the double _ siege of Jerusalem, strengthening king and people, keeping them from panic, and urging them to a continual trust in God. Dr Hunter then summarised the work and teaching of Isaiah along the following lines:—(l) He kept Judah alive as a nation, giving wise counsel to the Kings Ahaz and Hezekiah, keeping them from implicating themselves in world politics. (2) He gathered together disciples who passed on his oracles down the years, until many years after his death there was still enough strong devotion to _ Jehovah alive to lead to the reformation under Josiah. (3) He taught that God was the Holy One of Israel, a holy and righteous God, Ruler of the universe, and King and Lord of all nations. (4) He taught that the Holy One can be served only by a holy life and devotion, not through mere outward forms and observances. (5) He gave to Israel the hope of the Messiah, of a time when there should be a perfect Israeli with a perfect King—a promise that was fulfilled in a more spiritual and a much greater sense by the coming of our Lord. The example of Isaiah, his teaching and his great faith should be an example to all in these days, who have a much greater revelation of ’ God through Jesus Christ, and should stimulate us to a greater faith. A short time was spent in discussion, after which a hearty vote of thanks was passed to Dr Hunter for his address. The meeting _ then formally closed with the_ singing of a hymn and the Benediction, after which Knox Sunday School staff served supper, which was much appreciated by the visitors, and a vote of thanks was passed to them for their hospitality. WORLD PEACE CONGRESS. A great peace movement is afoot to co-ordinate all the forces for peace throughout the world, and make them more effective at this critical time, when world peace is threatened. Lord Robert Cecil and M. Pierre Cot, the Archbishop of York, Sir Norman Angell, M. Malaterre Sellier, Remain Holland, Gandhi, and many other notable men and women are playing a leading part in this international peace campaign. The threats to peace at the end of 1935 moved numbers of prominent English and French citizens to combine in the discussion of a project for unifying all the existing forces for peace, and to this end a conference of big national and international societies was held in Geneva in April, under the chairmanship of Lord Cecil. The conference was of opinion that forces that make for war are numerous, and have one characteristic in common —the power in an emergency of exerting pressure quickly and effectively. Forces for the maintenance of peace, though also numerous, are scattered, ill-organised, and, therefore, largely ineffective. In this, as in other things, unity is strength. Therefore, it was resolved that the time is now ripe to mobilise all peace forces of the world, that no new and separate body should be set up ; but that there must be a co-ordination of existing forces for peace. The convening of the World Peace Congress for September 3 to 6 is thus the expression of the most united movement for peace the world has known. Thirty-seven countries are sending delegates representing, not only peace societies, but teachers’ federations, medical associations, trades unions, Christian organisations, co-operative societies, women’s organisations, ex-service-men’s organisations, and many others. There will be two plenary sessions of the congress: on September 3 distinguished speakers will deal with the problem in its different aspects, and on September 6 the conclusions of the congress will be summarised. The most constructive work will be done in commissions, which will take the form of round table discussions. TEMPLE GAIRDNER, OF CAIRO. There is a story of Temple Gairdner which cannot be told too often. It is to be found in Miss Paddick’a beautiful life of Gairdner, and is given in the words of a Mohammedan who became a true and devoted Christian. “ Next week I went again, and Gairdner was the speaker. His subject was the. divinity of Christ, and when he said ‘ Behold then in Christ God Incarnate,’ I was furious, and rose up yelling. I soon had the room in excitement,'and we broke the chairs and lamps. In the midst of it, I heard Gairdner say very quietly: ‘ The real leader in this is that little short man ? ’ meaning me. _ He had a good Coptic friend with him, a good man, and this friend said: ‘Hadn’t I better go and fetch the police? ’ I shall never forget how Gairdner turned round to him and

called him by his name in a tone that held both friendship and horror: ‘ A ,’ he said, ‘ what do we want the police here for? Don’t you know that w© ar© here for the sake of the Azhar men, and, if necessary, I am quite ready to take a beating from them.’ My friend overheard that, and he said at once: ‘lf you came here for our sakes, let us see if you mean what you say. Now it says in your Book that if you are struck on one cheek you should turn the other, but you won’t follow that.’ , . , . “ This, he said, working himself up to anger and sure that no man so_ proud as an Englishman would carry it out. Instantly, Gairdner strode into the middle of the room, clasped his hands behind his back, and said, with a charming smile; ‘ Come on then, brother, strike as much as you like.’ None of us could, we were so surprised to see that in an Englishman, and he looked so friendly. We stood in silence. Then he broke into a little laugh, and so did we, and he said: ‘ Then let us drink coffee together.’