a new era, apocalypticism celebrates a revival of devoted enthusiasm. Wars, floods, epidemics, earthquakes, uncertainty, social revolution, industrial upheaval, rumors, suspense-these and their kin nourish the apocalyptic fever. Consequently, the last half decade has witnessed the production of innumerable weird and uncanny calendars of the immediate future. Russia has been radiant with the hope of the approach of the millennium and the Messiah. Large groups in Wales assume "the second coming of the Lord is here." Ungodly men are beholding Christ, and marvelous cures of "periodical internal pains" are recorded. Clemenceau is credited with a reference to a co-worker who " thinks himself a new Messiah." The quaint American communistic settlement near Jerusalem was long familiar with a white-robed old man who insisted on being clad "in white and holding a lighted olive-oil lamp" because he thought he was one of the ten virgins. America has been deluged with picture pamphlets concerned with the unvarying theme--the nearness of the end. Prophetic conferences, with standing room at a premium, have convened in some of our largest centers of population. A voluminous literature is issuing from groaning and creaking apocalyptic presses. Millennial revivalism is a present fad. Crosscuts of existing denominational groups are proposed, and the formation of a new millennial church loudly advocated. And Canada, not to be outdone, has suffered from the Revelation of the Diamond Flash, Revelations of Geometry for Public Schools, The Burning Bush, and similar excursions into the realm of the dinosaur, serpent, skeleton, death-valve, red hearts and arrows, black numerals, Eden's anchor, clock-face gate, i+8+6=io, the buckwheat formula, the refining pot of hell, and the horn code-to mention but a few discoveries. Even prominent secular journals have given space to the discussion of apocalypticism. The judgment of apocalypticism on the church is thus given by one of its prominent protagonists: