But there are signs of the coming of a day for foreign missions, when a wiser, because more generous and less timid, policy will prevail. One of the gratifying things about recent reports from the mission field is the frank and cordial expression on the part of many missionaries of their appreciation of the value of the higher criticism as an aid to evangelization. Against many of the attacks of non-Christians it is found to afford a complete defense.' And as we read in one of the reports: The activity and unrest of theological thought in the West is already powerfully affecting many minds in other lands, and probably not many years will have passed before the free spirit of oriental Christians will find expression in views of truth and adaptations of Christian doctrine which may perhaps startle, and even for a time pain, their teachers. Such things necessarily belong to a time of transition; moreover, they are always the nobler spirits who choose the privations of the wilderness-journey for the sake of freedom and a place they can call their own, rather than to be fed to the full in the house of their bondage. And then, as Professor Cairns reminds us, it is out of emergencies that faith is always born.2 If it be asked whether it is a faith-a kind of that is-a religion, or simply a new theology of the old faith, that is called for in the present situation, the answer is that that remains to be seen. It is a serious question to what extent we can have the religion without the old-time theology. Religion is not in the first instance the product of theology, to be sure; rather is theology the product of religion. But it is no mere byproduct; it is produced for a purpose, viz., to guide religious adjustment for the sake of controlling religious experience. Consequently some of the more radical changes in theology have a very practical