With July.
Tr has generally been supposed that China in maters of religion was as any country in the From the comparatively mious relations of the Three Rutigions of Cama this supposition ty be based on facts, acd yet form of toleration is more one of comprehensiveness, each man's conscience tolerating in his own con Met ous beliefs and ceremonies other thin his own red beliefs i the toleration practised by the Chi ese is of the nature of in lift reatism. lacking moral conviction and a ed by Social an The general questi as applied more com nly to religious issues, has com: to the front within the last few mon lis in its con nection with edie tien, ant mer th: hae we diserssed it in special r-ference to the policy of th provincial Cyllege of Sha stung located ab Te is indeed someil thing of a question as to whether the deration to be sought for is techni cally religious toleration or educational and civil toleration, That ix, shall we regard the ceremony f doing homage to Confadus as a religious ceremony or a mere civil custom which is inherent in, and churacteristie of he Confucian or ancient system of education as distinct from the Western -Jor modern system of education? Tf the Confucian studies are to be tolerated or preserved, then should not some farm of respect be shown two Confacius, the founder and ex-potent of these studies? Is not the contrast rather one between Confucius and Western teachers of science than one between Confucius and Christ Ts it not an effort to preserve a Chinese system of calueation along with the eptunce of Western education than an elfurt to preserve the jon with the spread of nity athing to be sail for this view, and certainly if the view were an accurate one, it might be possible for Western educationalists trid Chiistian students t9 consent to a full ur modified observance of the rites of worship rendered Confucius and the other sophers and reformers of Chin's ancient times. [i seems, however, that the sulicituds of the Chinese, and cspec'a'ly of Chinese leaders, is not as to the way of retaining their learning on the approach of the w Learning, but ea the of retaining ism on the apand particnlarly as to the way of checking Christianity. The root idea ix nota pedagugical one ax to forms and systems of ciucation, but real Feligious one as between Conf and Chris ianity, Chinese of tials having been startled by the eneryrtic propaganda of Christian missions, even in the face of ontrag: and death, and by the growing power of the church organisaties, and having become suspicious of the Abject of missionaries in accepting s in government institutions, cone ived the cunning device of insisting on certain requirements Confucianism from Christian s udlen's in government institutinas and, more than mall Chinese Caristians, whether in the schools or not. Some time ago we hail reported 10 us the prog ye View Chihli, Yuan the: aqualy progressive Treasurer, Chou Fu, intely ppointel Gaveraor of Shantung, iestiedd extensive regul tions throughout the who e provines. permitting Eh ant Mohatimedans to follow their own inclinations in contributing ty the temples, bat requiring 0 stion otherwise, to contribute to the Confaciun or sacred temples. This comparison of Confucian temples with
Text read from the printed page and cleaned; old type leaves the occasional error.