. hardly necessary to say more here than to urge a careful choice of selections for Bible reading. If there be time for both the Old and New Testament, selections mutually supplementary are valuable to show the fulness and progressiveness of God's revelation. The references for the topics in Part III were selected on this principle, and show the variety of selection possible. It is well to observe the major events of Christ's life at the seasons set apart for them in the Christian Year by reading the narratives which describe them. The value of the Christian Year lies in its enabling the worshipers to follow the life of Christ and keep the great truths to be learned therefrom clearly before their minds. The chief memorial days, which the great majority of Christendom unites in observing, are so few that they cause no serious interruption in any cycle of services which a group of people may be conducting (see Part III). The book and chapter of the scripture passage ought to be announced, for the worshiper, if desiring to study it privately, needs some guide to enable him to locate it. Especially is this the case when one of the modern translations of the New Testament is used, and there is a natural desire to compare it with the more familiar versions. Many people like to follow the reading, if Bibles are at hand, for seeing the printed page helps their understanding. Statement of Belief From the earliest times there has been some statement of belief made in worship. It is as if Christ Himself were asking the worshipers, "Who say ye that I am?" and receiving in mighty response a declaration of belief in His deity. The first person singular as subject of the verb “believe” causes some to regard the use of the creed as an individualistic act. No doubt a non-believer would receive as many answers to a query as to the nature of Christianity as there were persons questioned. Great minds at intervals in the Christian era have struck off systems of theology which have been enshrined by various bodies in Christendom in "confessions of faith." Against these men of later ages have been prone to revolt as views which once were private, local, and temporary. Not so, however, with the earliest creed of the undivided Church. "Here is a real authority offered, corporate, democratic, catholic. Here are an innumerable lot of men and women, multitudes whom no man can number, of every degree of culture, of every country, every age and every race, who in a few brief, simple sentences declare what is that common faith by which they all have lived. It is a tremendous and secure assurance of truth and safety." The clauses 3 Lecture on "The Authority of Creeds," by Rt. Rev. P. M. Rhinelander, D.D., Cambridge, Mass., 1910. of the Apostles' Creed are like guide posts set up by experienced leaders in Christian thought and allowed to stand by subsequent travelers of the Way, because they point to the Truth. Each new traveler believes in them until he can verify them by experience, for he trusts the common consent of his predecessors. The Greek word translated "believe" means "to put one's trust in." The clauses of the creed are not so much collections of dogma as they are definitions of the Person in whom we trust. Therefore the creed is in the service not so much as a recitation of a body of doctrine as an act of faith. The Apostles' Creed contains three parts, describing the three Persons of the Trinity. First, belief is expressed in God the Father, Who is acclaimed the Creator of the universe; second, belief in Jesus Christ, Whose deity and lordship are recognized in the words "His only Son, our Lord," which are followed by a brief statement of the chief facts of the incarnation, showing the fulness with which He underwent human experience; and third, belief in the Holy Spirit, the sphere of Whose operations is stated to be the Church universal, the communion of saints, the forgiveness of sins, the resurrection, and eternal life. The Nicene Creed is mainly an expansion of the Apostles' Creed in more definite terms. The Te Deum has many of the elements of a creed, especially in its central portion which, like the great creeds, recites the events of Christ's life. It has what the others lack, a concluding portion recognizing our moral nature and our dependence on God to keep us from sin. It would be worth much to use this ancient hymn occasionally as a creed. The true worshiper, contemplating the greatness of God, instinctively speaks his faith and trust and confidence. Instances of such spontaneous utterances are frequent in the Bible. Great hymn writers have put their creeds into verse. Some of the Psalms breathe a simple trust which is a statement of faith. This suggests the wide range of selection possible in bringing the element of recitation of a creed into a devotional service. Psalms like the 23rd and the 90th, hymns like "Holy, Holy, Holy, Lord God Almighty," and brief creeds like the Gloria Patri can be used to vary the use of the Apostles' Creed. But let it be recognized by the worshipers that these selections are used as expressions of belief and trust in lieu of a more formal creed. Call to Prayer Short sections of Scripture, by which the leader makes part of a statement and those present respond with the supplementing idea, are very useful in giving to the worshipers a greater share in the service. While these may be used at any point, they form a particularly fitting way to call the wor shipers to prayer. If the services contemplated in this manual are held daily, it might be well for those sharing in them to learn certain sentences so that they could reply appropriately and readily to the leader. Those given in Part III are a careful selection and rearrangement of familiar responsories in the prayer books of the various churches. Others can be found in any book of devotion, or can be constructed from the Psalms and other portions of Scripture. Most appropriate of all is the "mutual blessing," in which the leader addresses the worshipers, "The Lord be with you," and they respond, "And with thy Spirit." This is usually the appeal on the part of the leader to the worshipers to join with him in prayer, and is followed by the words, "Let us pray." Prayer In prayer we come to the heart of any service, for it is the supreme act of the soul whether in private or public worship. There is a decided advantage in postponing the longer period of prayer until the latter part of the service, for by that time all are properly attuned to what is the most difficult, if most central, part of the service. Especially is this true if others besides the leader are to pray, either spontaneously or by appointment. Prayer should be definite and based upon the thought chosen for the service. To this end it is |