THE GUARDIAN. CHARLOTTETOWN -.

MARCH 19. 19511 .V '

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For Easier drama... when you're the star it's Act IV

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"You tat as-ifyou didn't know that rneaatrthe beginning or tn. end for this plantation!" The men .lMh0'wu'O here today explgingd aw! 110999304. which you never

"rho meson Iididnrt try to .1. .plain when he happened already was because I was sure you .wouldn't understand."

"You thought! wouldn't under- stand! But you understood. And SW1 you let me go on equanderlng money. I might u well have thrown it in the river. '1'lut's whet I did do, practically."

"I did try to stop you. Anne. But you. were determined to do thine! your own way. As you el- waya an. I didnt think the Army engineera.would- come this year. And I thought before another year 1 could explain--"

"You could egplaini 1 know you better l1hIn.li'ut,-Breokl You're I wesklina. you're a procrsstinator. you're a-l'm.thrdugh with you. I'm leaving you."

"Very well . Of course I'm ex- tremely sorry. Dre-w'a staying with me. Anna. I shsn't try to stop you. But if you try totake Draw. you'll get into trouble."

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He came a slapcloser to her. In- voluntarlly she recalled. lie aniled, in a way that was neither pleasant nor merry. "I've told you I'm sorry. Anna. for having seemed to deceive you. if you'll believe me and forgive me. I give you my word of honor that I'll never keep anything you ought to know from you again. We'll go on as if it had never happened. But if nothing I can any seems worth listening to. .l'll let you go without raising any sort of rumpus about that. Its easy enough to say you couldn't stand the heat of a aoulihe .. Sum- mer yourself, or something of that sort. And I'll bring Drew to see you. But you mrft have him with- out me. and you can't take him away irorn me." l :

He was very close to her now, so close that their shoulders were almost touching as they faced each other. "You could always talk, when you made up your mind to it, Break." she said scornfully. "I used to believe you. But I don't any more. And I'm leaving you tonight. And some day I'll get Drew back."

(To be continued)

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continued from nice 8

The glow of well-being. the sense of rlGlil.e0llBne8I which ae- oompenies a simple act of kind- ness xheusted for him the depths of religious experience. Is it any wonder that for the less sophisti- cated all this is Vulgarlzed into what is popularly described as "getting religion?"

Matthew Arnold erroneously called religion a "hebraining" force; that is, a fierce energy pro- ceeding from within ourselves. urgiru us to be obedient to God's laws, to live rightly and to avoid lin. He regarded it as a power of conduct subsidiary to general cul- ture. Religion for him was merely doing what we ought to 'do as part of our general culture. It was something quite narrow, we mere part of general culture.

Two errors inhere in this con- cept of religion. First. religion does not centre upon men. It is not just another cultural activity. It is not a subdivision of general culture. It is something for super- ior to culture. Indeed it is not only above culture but culpable of directing it. it is quite wrong to try to absorb religion in culture to make it a mere means of ed- vancing civllizatlon.Itmay achieve all this but it is supernatural and trsniscends both civilization and culture. It proceeds from God Himself.

Secondly. religion does not re- side in men as I feeling. emotion or passion. It is not to be confus- ed with the soothing effects od sweet music or with the palliative effects of drugs or stimulants. I! this were its nature. then it might rightly be regarded as some re- fined sort of pleasure and be sought much as other pleasures.

Religion is a virtue. It is a habit of justice by which we strive to pay of! certain ebts. As men we incur many kin s of debts. But one debt which we have incurred by our very existence as intelli- zent creatures is that of render- ing to God the honor that is His due as our Creator.

Religion is the giving to God of something owed to mm. It is not a selfish satisfying ,of our pleasur- able emotions. Religion is not pri- marily concerned with making us ;feel good" but with paying a deb .

The nets by which the religious person pays his debts are. in the first place. interior. They consist in recognizing this state of indebt- edness and seeking to remove it by means which God regards as ac- ceptable. secondly. acts at relig- ion nre exterior too. They include nrayer and adoration. Where there are no external acts of re- ligion, there are very likely no in- lerior ones either. It is most im- probable that the man who treats Good Friday as a public holiday and performs no outward acts of worship. is possessed of the inward virtue of religion.

sane no doubt will think In this harsh and rigid. But it is real- ly not so. for the life-spring of such thinking is Divine Love. The suffering and hardships which genuine acts of religion appear to demand are really the measuring- sticks of love. Who loves God. gladly renders Him the worship that is His and counts as trifling

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the difficulties that stand in the way. After all. Christ's willing sc- ceptance of His suffering was the Act of Religion "par excellence." our acts have supernatural value only to the degree that they be- come part of His.

If Good Friday reminds us of anything. it is that God's infinite love was best demonstrated in an act of suffering. This should serve to incite in us a willingness to undertake what is both dlnficul and even painful as s when of our love of God. If we would really know religion when we see it. or recognise it in ourselves when we experience it. we must put aside the notion od unotional umn which may or may not Inc- company it. Trrue religion resides in a sense of justice main: from supernatural charity or dllflne

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