Test Bank for Operating Systems: Internals and Design Principles, 7th Edition: William Stallings

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Operating Systems: Internals and Design Principles, 7th
Edition Testbank Chapter 1
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Chapter 1 – Computer Systems Overview
TRUE/FALSE QUESTIONS:
1) The processor controls the operation of the computer and performs its data
processing functions.
Answer: True False
2) It is not possible for a communications interrupt to occur while a printer interrupt is
being processed.
Answer: True False
3) A system bus transfers data between the computer and its external environment.
Answer: True False
4) Cache memory is invisible to the OS.
Answer: True False
5) With interrupts, the processor can not be engaged in executing other instructions
while an I/O operation is in progress.
Answer: True False
6) Digital Signal Processors deal with streaming signals such as audio and video.
Answer: True False
7) The fetched instruction is loaded into the Program Counter.
Answer: True False
8) Interrupts are provided primarily as a way to improve processor utilization.
Answer: True False
9) The interrupt can occur at any time and therefore at any point in the execution of a
user program.
Answer: True False

10) Over the years memory access speed has consistently increased more rapidly than
processor speed.
Answer: True False
11) An SMP can be defined as a stand-alone computer system with two or more similar
processors of comparable capability.
Answer: True False
12) The Program Status Word contains status information in the form of condition
codes, which are bits typically set by the programmer as a result of program
operation.
Answer: True False
13) An example of a multicore system is the Intel Core i7.
Answer: True False
14) In a two-level memory hierarchy the Hit Ratio is defined as the fraction of all
memory accesses found in the slower memory.
Answer: True False
15) The operating system acts as an interface between the computer hardware and the
human user.
Answer: True False
MULTIPLE CHOICE QUESTIONS:
1) The four main structural elements of a computer system are:
A) Processor, Main Memory, I/O Modules and System Bus
B) Processor, I/O Modules, System Bus and Secondary Memory
C) Processor, Registers, Main Memory and System Bus
D) Processor, Registers, I/O Modules and Main Memory
Answer: A
2) The __________ holds the address of the next instruction to be fetched.
A) Accumulator (AC) B) Instruction Register (IR)
C) Instruction Counter (IC) D) Program Counter (PC)
Answer: D

3) The __________ contains the data to be written into memory and receives the data
read from memory.
A) I/O address register B) memory address register
C) I/O buffer register D) memory buffer register
Answer: D
4) Instruction processing consists of two steps:
A) fetch and execute B) instruction and execute
C) instruction and halt D) fetch and instruction
Answer: A
5) The ___________ routine determines the nature of the interrupt and performs
whatever actions are needed.
A) interrupt handler B) instruction signal
C) program handler D) interrupt signal
Answer: A
6) The unit of data exchanged between cache and main memory is __________ .
A) block size B) map size C) cache size D) slot size
Answer: A
7) The _________ chooses which block to replace when a new block is to be loaded into
the cache and the cache already has all slots filled with other blocks.
A) memory controller B) mapping function
C) write policy D) replacement algorithm
Answer: D
8) __________ is more efficient than interrupt-driven or programmed I/O for a
multiple-word I/O transfer.
A) Spatial locality B) Direct memory access
C) Stack access D) Temporal locality
Answer: B

9) The __________ is a point-to-point link electrical interconnect specification that
enables high-speed communications among connected processor chips.
A) QPI B) DDR3 C) LRUA D) ISR
Answer: A
10) Small, fast memory located between the processor and main memory is called:
A) Block memory B) Cache memory
C) Direct memory D) WORM memory
Answer: B
11) In a uniprocessor system, multiprogramming increases processor efficiency by:
A) Taking advantage of time wasted by long wait interrupt handling
B) Disabling all interrupts except those of highest priority
C) Eliminating all idle processor cycles
D) Increasing processor speed
Answer: A
12) The two basic types of processor registers are:
A) User-visible and user-invisible registers
B) Control and user-invisible registers
C) Control and Status registers
D) User-visible and Control/Status registers
Answer: D
13) When an external device becomes ready to be serviced by the processor the device
sends a(n) _________ signal to the processor.
A) access B) halt C) handler D) interrupt
Answer: D
14) One mechanism Intel uses to make its caches more effective is __________ , in which
the hardware examines memory access patterns and attempts to fill the caches
speculatively with data that is likely to be requested soon.
A) mapping B) handling
C) interconnecting D) prefetching
Answer: D

15) A __________ organization has a number of potential advantages over a
uniprocessor organization including performance, availability, incremental growth,
and scaling.
A) temporal locality B) symmetric multiprocessor
C) direct memory access D) processor status word
Answer: B
SHORT ANSWER QUESTIONS:
1) The invention of the _________ was the hardware revolution that brought about
desktop and handheld computing.
Answer: microprocessor
2) To satisfy the requirements of handheld devices, the classic microprocessor is giving
way to the _________ , where not just the CPUs and caches are on the same chip, but
also many of the other components of the system, such as DSPs, GPUs, I/O devices
and main memory.
Answer: System on a Chip (SoC)
3) The processing required for a single instruction is called a(n) __________ cycle.
Answer: instruction
4) The fetched instruction is loaded into the __________ .
Answer: Instruction Register (IR)
5) When an external device is ready to accept more data from the processor, the I/O
module for that external device sends an __________ signal to the processor.
Answer: interrupt request
6) The __________ is a device for staging the movement of data between main memory
and processor registers to improve performance and is not usually visible to the
programmer or processor.
Answer: cache
7) External, nonvolatile memory is also referred to as __________ or auxiliary memory.
Answer: secondary memory
8) When a new block of data is read into the cache the __________ determines which
cache location the block will occupy.

Answer: mapping function
9) In a _________ multiprocessor all processors can perform the same functions so the
failure of a single processor does not halt the machine.
Answer: symmetric
10) A __________ computer combines two or more processors on a single piece of
silicon.
Answer: multicore
11) A Control/Status register that contains the address of the next instruction to be
fetched is called the _________.
Answer: Program Counter (PC)
12) Each location in Main Memory contains a _________ value that can be interpreted as
either an instruction or data.
Answer: binary number
13) A special type of address register required by a system that implements user visible
stack addressing is called a __________ .
Answer: stack pointer
14) Registers that are used by system programs to minimize main memory references by
optimizing register use are called __________ .
Answer: user-visible registers
15) The concept of multiple programs taking turns in execution is known as __________.
Answer: multiprogramming

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III.
So then the question comes: How can we foster this life?
How can the Church continue, through a succession of
generations and amid manifold changes of circumstance
and thought, not merely its name and organization, its
tradition of the fathers and its orthodoxy of language, but a
living body of Christ, which shall embody Him, as He would
make Himself known to each age?
That is the supreme question. Unless the Church does that,
it misrepresents its Lord and hinders the coming of His
Kingdom.
Everything must be thought of in terms of vital relation if
we are to see our way to an answer. We are dealing with
life, and it is life, a unity of life, that connects the individual
Christian with his Savior and with his fellow-Christians.
I know vital relations are costly things; it is comparatively
easy to preach and profess; it is not easy to give ourselves.
But vital relations are abundantly fruitful, and that supreme
giving of life which we associate with the sacrifice of Jesus
Christ is, we know, the most fruitful vital relation that has
ever been exhibited in history. “He, the Son of man, gave
his life a ransom for many”—for the whole world.
Dr. Hort has finely said:
“In the times when Christianity owed nothing to custom and
tradition, and when all the ways of ordinary society tended
to draw men away from it, what drew them to it and held
them to it, despite all persecution, was the power of its
life.... Life calling to life was the one victorious power which
mastered men and women of all conditions and all grades
of culture.”2
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We cannot commend the Kingdom of God to the world
through institutions that are starched and stiff, but only by
the living, warm, expansive touch of human hearts reaching
out in fellowship to others.
Men substitute tradition for the living experience of the love
of God. They talk and think as though walking with God was
attained by walking in the footsteps of men who walked
with God. There has been a great deal of that in the Quaker
Church.
They substitute authority for leadership, the authority of the
men of the past for the inspiration of men who have vision
and first-hand experience of truth to-day. They substitute
conventional methods—we have had a great deal of that,
too—for the natural arrangements which a living fellowship
of disciples would make and modify from time to time and
place to place. They substitute a cold organization for a
warm fellowship, an outward profession for an inward
experience, priestly agency for personal responsibility,
dogmatic teaching for education, almsgiving for personal
social service, sectarian ends for the great purposes of the
Kingdom of God.
There is no end to the cheap substitutes offered for the use
of the Church. Almost all of them are methods for running
the Christian Society with the minimum of spiritual energy,
seeing how little spiritual life you can manage with, whereas
our aim ought to be to generate and use the maximum in
the illimitable service of the Kingdom of God.
A religion of life must devote itself to vital processes and
vital relations. These are the things that concern our truest
welfare. Take the chief:—loyal discipleship, inspired
leadership, warm fellowship, loving service, steady spiritual
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30

growth; every one of them vital processes. Look at them in
order just sufficiently to get them well in mind.
Jesus Christ, so far as we know, wrote nothing, He
organized no religious society, He formulated no creed, but
what He did was to gather around Himself a band of
disciples, men and women, who received His spirit, and in
turn would bring others into touch with the life which had
redeemed them. His life, springing up in the lives of men,
was to be fundamentally that which should regenerate the
world.
The act of discipleship was following Jesus. It began with
personal adherence to the Lord, and it continued through
personal communion with Him. In art and in learning we
know how stimulating the daily contact of teacher and
disciple proves to be—the disciple’s spirit kindled by the
enkindled spirit of his teacher, the coming together of
teacher and scholars into a common life and a common
purpose. That is why the colleges of American Quakerism
have been such great forces. Still greater, vastly greater, is
the discipleship which is ours in the School of Christ. It calls
for the fullest dedication, the closest following, the daily
taking of the cross, but it gives us Him who is the Way, the
Truth and the Life.
Discipleship then is the first vital relation that must be
always energizing the Church, but next in order comes
inspired leadership.
The great initial success of Quakerism was due, beyond all
else, so far as human means went, to the traveling
“Publishers of Truth,” as they called themselves, who carried
their burning message far and wide; they were like rich life-
blood circulating freely through the body. They were for the
most part men and women of competent Bible knowledge
31

and religious training, men with intense sincerity, with a
great experience, who were talking about Christ because
they knew Him. They went out on a devoted service, which
no privations or persecutions could daunt, and many of
them were young men in the prime of their ardor and
strength, who would follow the movings of life rather than
the counsels of prudence—and we want those in the
Church. The Church must be prepared to take a few risks
with its young men. After all, the hearts of the young are
burning for a crusade.
In the days of persecution which came upon the Quaker
Church there was a great mortality among these leaders
and unfortunately the supply of new leaders was small,
indeed, ever since that glorious morning of Quakerism, the
equipment of the Quaker Church with inspired leaders has
been a pressing problem. It is our business to raise up not
priests but prophets, Christian men and women of trained
intelligence and wide outlook, who know God and have a
sure insight into the great social and spiritual needs of
humanity, whose lives have been redeemed, whose hearts
have been touched with the live coal from off the altar.
There is no place in vital religion for the vested interests of
a clerical caste, nor the dead hand of tradition, nor the
compulsion of conscience by the authority of the expert; but
there is every need for a leadership, which continues the
past in a living experience and educates and inspires and
illuminates. A democracy requires leadership, not the
leadership of authority, but what we may call, to use the
constitution of the Five Years Meeting, an advisory
leadership, moving along channels of inspiration and
personal influence. “For lack of vision the people perish.”
The third great vital relation that the Church has to be
fostering is warm fellowship. A few degrees of temperature
may alter a climate and introduce wonderful possibilities of
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new life. Change the climate and you change the kinds of
growth which may come into the world. It is very much the
same with the Church. I remember a story of a little girl
who was taken into a cold church one winter’s day. She got
in at one end and could scarcely hear what the preacher
was talking about. After church she went home and her
mother asked her: “Nellie, what was the text to-day?” She
answered, “I couldn’t hear it very well, but I think it was
‘Many are cold but few frozen.’”
I think congregations have sometimes preached that
sermon. It is oftener preached by the congregation than by
the minister.
Quakerism at times has suffered from a frigidity of climate
which has repressed and repelled. In the first centuries
Christianity became a great power, because it was a great
brotherhood. Surely we need to warm up our church
organization so that it becomes quickened into a living
fellowship. We want a Christianity with the brotherliness left
in and the starch taken out. I remember seeing an
advertisement, “Catlow’s preserves, boiled in silver pans.”
What it meant was this: you got the sugar, you got the fruit,
and you got nothing else. That is what we want in our
Christianity. We want the sweetness and we want the
fruitfulness. We don’t want much else. We don’t want
frigidity, we don’t want starch.
Group life with a strong fellowship about it has always been
a Quaker characteristic. In the early days it was groups of
Seekers who embraced the message of Fox, and in England
we still find Friends settled in groups over the country. I
notice, in the expansion of Quakerism in the far West, that
it is colonies of Friends you get. You cannot have a diffused
Quakerism diffused over the whole State of Nebraska or
California, but you can have a few groups of Friends at
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35

particular points. But group life means a great deal more
than the collection of persons within the four walls of a
particular building. It means a life in community and
comradeship, because the members are joined together
actually and vitally in a common Lord and a common
discipleship. It means, as with the limbs of the body, that
the gifts and activities of each are freely used for the
service of the whole. It means that each shares in and
contributes to the larger life of the whole.
Then there is the need for loving service. A Church is not an
end in itself, not a club where we sit at ease in Zion; it is a
means to an end. It ought to be, in the phrase of our early
Friends, a “camp of the Lord.” It needs to have the
purposes of the Kingdom of God ringing in its ears all the
time. It needs to be vowed to the great redemptive work of
seeking and saving the lost. It will be rightly judged by its
output of service for the Kingdom of God. I fancy that the
weakness of modern Christianity is very similar to the
besetting weakness of civilization. We grasp our privileges
and shirk our responsibilities. The healthy Church fixes each
member with personal responsibility for using the life which
he has received. It finds work for all to do. It knows that
activity is the natural expression of life, and that the torpor
of any part spells atrophy and death.
Last of my list is what I have called steady, spiritual growth.
The vital relations which are the wealth of the Church not
only bring about a unity of life with God and with one
another, but produce that progressive development of
personality that we call growth.
These are the questions we need to be asking ourselves all
the time: Are our church members bigger men and women
inwardly than a year ago?
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37

Are they stronger in faith, more radiant in hope, warmer in
love?
Have their spiritual senses developed? Do they see more of
truth, hear more readily the Divine voice, respond more
quickly to the guidance of the Spirit?
Are their consciences alert, their loins girt, their hands
eager for sacrifice and service?
Here surely is what we may call the intensive work of the
Church, the making of men and women not after the
pattern of the world, but after the pattern of Jesus Christ,
who shall go forth in His power and spirit to serve the
Kingdom of God.
Now, we might well enlarge on these five important vital
processes—discipleship, leadership, fellowship, service and
growth. But my purpose will have been served if I have said
enough to bring home to you the fact that these are the
things that matter, the things that are of vital importance in
the Church. Methods and machinery, organization and
Church discipline have a value of their own, but only a
subordinate value to these prime factors of health. If these
lesser things are accepted as a substitute for the vital
factors, the Church becomes weak. If they are allowed to
limit the development of the life, the Church may become
dwarfed and deadened. Their true function, the true
function of organization and discipline and these other
matters, is surely large enough—namely, to provide means
with which and through which the life can readily work.
IV.
In vital Quakerism then, the form has continually to be
subordinated to the life. The life must be allowed free
expression from time to time and place to place according
38

to the varying needs and circumstances. In a word, the
form must be kept plastic. This should be as much a
fundamental of religious biology as it is of physiology.
The physiologist tells us that living matter is always soft and
jelly-like. It is matter in a jelly-like state, permitting of the
free play of molecular interchanges, so that it is called a
“dynamical state of matter.” That is the general statement
about living matter which the physiologist has to make to us
to-day. It is essential that it should be plastic, able to grow,
able to change its shape from time to time. It is always
changing its form, as may be seen in the colorless cells of
the blood. It has been said, and said truly, that no one of us
is the same person we were seven years ago, every little bit
of us has been changed in the interval. Living matter does
not grow like the crystal, by the addition of new matter on
its surfaces. It grows by absorbing matter into its substance
and transforming that into matter like itself.
It should surely be the same in the life of institutions. The
form should be flexible so that the life may be continually
growing and changing its form according to the great
directing control which the life exerts upon the body, and
you want ease and flexibility in organizations just as you do
in clothes. If you do not have this, you will have a good
deal of chafing and cramping. Sometimes, perhaps, a
growing boy will burst his waistcoat. It is a great mistake to
try to fit the man to the clothes when we ought to be fitting
the clothes to the man, but it is a mistake that the Quaker
Church has frequently made.
In Church life, our own included, the letter that killeth has
again and again encroached upon the quickening spirit.
Outward government and external rules have limited
spiritual guidance. The desire to preserve the deposit of
faith has crystalized vital experience into formularies and
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40

creeds. Emphasis has been laid upon life according to some
stereotyped standard with a particular cut of collar and a
particular mode of language and the life of the spirit has
been quenched. But where the Spirit of God has been
allowed freely to work upon the groups of disciples there
has been a wonderful expansion of Christianity of a vital
kind. This has been largely the case in the great foreign
missionary work of the Churches, and in our Adult School
movement in England, and in the pioneer work of
Quakerism in the Western states.
If spiritual life is allowed to be the controlling, directing,
molding force in Quakerism I have no fear for our future.
We shall put in the forefront of our Church work the things
that belong to life, the gathering of disciples, the raising of
leaders and prophets, the maintenance of warm fellowship,
the encouragement of service, the fostering of growth. This
means that our Church arrangements will be so made and
modified as to promote and secure the expression through
them of the living forces which we have at our command.
Those living forces are the spiritual force of the individual,
which we call individual responsibility, the living force of the
group, which we call fellowship, and above all, the Divine
vitality, the incoming of the life of Jesus Christ, which we
call spiritual power and spiritual guidance. Church
arrangements, important in themselves, must be regarded
as simply machinery through which forces can work, and
the more efficiently the machinery allows the forces to
work, the richer will be the service of the Church.
Let us consider the way in which these great forces get to
work. I will take the meetings of the Church as my
illustration. I am not one who says that the only kind of
Friends’ meeting is a meeting for worship. I believe that
there are three or four types of Friends’ meetings, in all of
which we may have personal responsibility and group
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fellowship and the spiritual power and guidance of Jesus
Christ.
Take first—it comes first—the evangelistic service, the
meeting which seeks to do the primary work of the Church,
by bringing the gospel of Jesus Christ to man, the living
gospel of a living Savior. For such a meeting you want a
man who feels his personal responsibility, who feels that he
is speaking as the ambassador of Jesus Christ, called,
chosen, faithful, with a freshly given message of truth on
his lips, but you want also behind him to back him the
fellowship and sympathy of a group of earnest souls, who
are helping the meeting by their prayer and sympathy, and
who perhaps themselves will have some share in the
delivery of the message or in the other outward service of
the meeting. Moreover, the ingathering of disciples is a
matter not only for evangelistic services, but for individual
personal influence. Andrew findeth his own brother Simon:
Philip findeth Nathanael. The men and women reached will
need from the first to be surrounded with a new set of
companions and to be brought into a new fellowship. They
will need, not simply one service on a Sunday stimulating
them to follow Jesus Christ, but the helpful comradeship of
a group bringing them into a knowledge of what it means to
live according to the will of God. In the redemptive work
which our Adult Schools in England have done in hundreds
of cases amongst men and women who had lost their own
respect and were down in the gutter, the most fruitful work
has been done by bringing men and women a new set of
companions, in whose fellowship they may learn what the
love of Jesus Christ means.
Take next the Friends’ meeting with worship as its primary
object. There you see clearly the three-fold play of these
same forces of personal responsibility, group-fellowship and
spiritual guidance. Worship in fellowship is an intensely
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active thing. Its basis is not an inert stillness, but a waiting
upon God in the unity of the spirit. The meetings of the first
Friends were radiant with the joy of Christ’s indwelling life.
There were times of living fellowship and communion, warm
with the central fires of Divine love, so delightful that
sometimes they could hardly break them up and would stay
far into the night.
The meeting for worship, more than any other agency, has
given the world the Quaker type of character—the man or
woman who meets life’s problems simply and wisely,
because he resolves them, not by passion or prejudice, nor
mainly by the motions of human wisdom or policy, but by
habitually consulting the Light of God which shines in the
waiting soul.
The revival in its power of the Quaker meeting is an urgent
need in the crowded hurry of this twentieth century, when
men live so much upon the surface and so little in the deep
places of their lives.
The world is too much with us, late and soon,
Getting and spending, we lay waste our powers.
In England, wherever you get earnest-hearted groups of
persons together at a special gathering, as an Adult School
week end, or a lecture school, or a conference, you find,
whether they are Friends or not, that a Friends’ meeting of
a free, open kind, with prayer and praise and speech and
silent worship all mingled under the guidance of the Spirit,
comes as the great crown of all our fellowship and our
intercourse, the benediction of all that has taken place, the
perfectly natural means through which the common
fellowship and purpose are lifted into communion with the
life of God. We hardly sufficiently understand the great
45

value in deepening character and consolidating fellowship of
meetings of this kind, where there is a common purpose.
The poverty of many Friends’ meetings for worship has lain,
I think, in the poverty of common purpose in the
congregation. Where there is a common purpose, a sincere
waiting upon the Lord in fellowship, their value is very
great.
It is the place for withdrawing awhile from the things of
outward sense and exercising the faculties of spiritual
sense; the place where to the awakened soul the vision of
truth may be seen, the Word of the Lord may be heard, the
guidings of His hand may be felt; the place where the heart
may become aware of its waywardness and want and may
gain strength to repent and come to Christ and choose the
narrow road of life and dedicated service; the place where
many have been able to say, with Isaac Penington, “I have
met with my God, I have met with my Savior, and He hath
not been present with me without His salvation, but I have
felt the healings drop upon my soul from under His wings.”
But it is also the place where the worship we render and
the life we receive are parts of a fellowship of worship and
of life which comes to the meeting as a whole and finds its
natural expression through the lips of one and another as
the Spirit touches them to utterance.
There is a third type of meeting, which we may call a
teaching meeting, sometimes a Bible class and sometimes a
service in which teaching ministry is to the front. There,
again, surely you get the same forces in operation. The
most vital teaching meetings are those which best combine
inspiration, personal influence and fellowship. In true
educational work the character and the faculties of a group
of scholars are being trained by vital contact with one
another and with the teacher. The contact of life with life is
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going on all the time. My friend, Rufus M. Jones, is quite
right in saying that the central weakness of the Friends in
the past lay in their failure to appreciate the importance of
the fullest education of human personality in mind and soul,
and the attention that is now being given to education in
the Society of Friends is of the highest value. We cannot
overestimate the promise to American Quakerism and to
English Quakerism of our great educational institutions.
V.
I have now sought to show that Quakerism at its best is
always the product of vital forces, and is always producing
vital relations. I say “at its best”; that is the necessary
qualification.
This brings me to my last point. What is needed besides the
life of the Spirit, the life of Jesus Christ in the Church?
Surely what we need is an earnest dedication on the part of
those who are seeking to know Jesus Christ. God is a spirit,
and they that worship Him must worship in spirit and truth.
In the early days of Quakerism men were athirst for the
gospel of a living Christ. In the present day, side by side
with much indifference and indolence there is a wide-spread
craving for reality in religion and life.
Tremendous social problems confront men to-day, new
hopes of higher life are coming to the mass of workers, new
convictions and new duties are dawning on the world, and
fresh questions are being raised in the domains of history,
psychology and philosophy. We are probably living in the
midst of as great a period of transition as that which formed
the bridge between the Middle Ages and Modern Europe,
and those alone will find the fuller truth and lead men into it
who will bear the travail and follow the trail of the Seekers
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of the Light. We want men who will get on the top of the
situation, men in the spirit of George Fox. When he was
overwhelmed by the confusion of the year of anarchy that
preceded the Restoration of 1660, he lay in great exercise
of spirit at Reading for ten weeks and he writes:
“And so when I had travailed with the witness of God which
they had quenched and gotten through with it and over all
that hypocrisy ... I came to have ease and the Light shined
over all.”3
It is the duty of the Church to discountenance all the
manifold insincerities which disfigure our current
Christianity, and to give free scope to honest-hearted love
of truth. Sincerity is a plant that thrives under freedom and
light, but withers under authority. The Church must use
methods of illumination and education and fellowship as its
means for cherishing true-hearted allegiance to the Lord. It
will find these methods more fruitful than methods of
authority. Methods of authority may secure an artificial
conformity, but it will always be at some expense of
sincerity.
Jesus resolutely turned His back on the quickly won
Kingdom of God, to be made up of those who gave Him
external obedience; He set Himself to the slow achievement
of an inward Kingdom, which should gather men into willing
discipleship.
I desire an atmosphere of large-hearted charity and
brotherly confidence, which will allow the Seeker after truth
to live in the power of his experience, even if it is not a full
experience, without being expected to live beyond his
experience, an atmosphere which will allow him to make
use of all the great aids which we have to-day in the search
after truth—the great aids of scientific investigation, and
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what is still more important, in my opinion, the modern
historical method which we are using to-day. We want to
have as the motto of our Church the motto of one of our
Yorkshire towns, “Weave truth with trust.” We want a
Church that believes in the nobility of the truth; as this
belief prevails amongst us, so shall we find a deeper reality
in all our Church life, and a fresh release of energy and
renewal of inspiration. For Quakerism is essentially a
religion of sincerity, answered by the incoming of the living
Christ.
VI.
What then shall groups of Friends, who have reached the
vital experience of which I have been speaking, do with
their experience? Surely there are great demands
confronting them to-day, great duties and convictions to be
entered upon, great Messianic hopes stirring in the world.
This world of change is also a world that is fertile in the
promise of richer life. There is the passionate craving after
truth. Surely we are to stand for reality in religion and life.
There is the fresh sense that is coming to men of the
meaning and the worth of personality. Men are learning
what the early Friends reached as a fact of inner
experience, that their hearts could be places where the
Divine side of life could spring up, and that here in this
world of our own personality, in personal responsibility,
personal dedication, personal service, is the very heart of
religion.
There is another Messianic hope: Woman’s place in the
universe in equal fellowship with man. Surely we can stand
for that. We have expressed that in our Church life long
before it came as a great hope to the mass of the people.
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Then there is the hope of the establishment of the reign of
law instead of brute force in international affairs. We stand
and have always stood for that.
Again, there is the hope of the better ordering of society,
removing the menace of destitution from the poor, securing
an equality of opportunity for all, remedying the conditions
that produce stunted lives, and giving those whom we call
men the chance to become men in reality. The social
regeneration of England and America has become to-day a
living Messianic hope, making an insistent demand upon the
Christian Church. Surely, with our witness to the practical
application of Christianity to every part of life, we stand for
that. Above all, and finally, there is the great hope of Christ
and His Kingdom, not for a few only but for the whole
world. With our living experience of Jesus Christ, we must
stand for that. Are we not again called to form a vanguard
of progress towards the Kingdom of God? Our response to
the call depends upon our personal consecration to the
task. Behind the Kingdom of God as it is, behind the
Kingdom of God as it is to be, there stand the actual groups
of disciples, their personal experience, their personal
devotion.
Joseph Sturge, the founder of the Adult School movement,
once wrote: “It seems to be the will of Him who is infinite in
wisdom, that light upon great subjects should first arise and
be gradually spread through the faithfulness of individuals
in acting up to their own convictions.” This personal witness
for truth, based upon a living experience of it, is the great
duty laid upon each member of the Quaker Church. It
carries with it the necessity for self-sacrifice. We know how
the self-sacrifice of our Lord on the cross was the
atonement of the world, and the self-sacrifice of men and
women, in the spirit of Jesus Christ, has still redemptive
force.
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We see before the Society of Friends, as it renews its
spiritual communion and its warmth of fellowship, a great
service for which it has been wonderfully prepared—a
service for the revival of vital, prophetic religion and for its
expression in righteousness of life—but the service will be
fruitful through discipline and suffering; if it is to be
redemptive of society it will cost much; those of us who
have seen the vision of the future that may be will find our
eyes filled with light and our hearts with peace, and our
souls will know the springings-up of everlasting life and
power, but at the same time our feet must be treading the
way of the Cross with our Lord.
1 Burrough, Preface to “Great Mystery.”
2 “The Way, The Truth, The Life,” p. 183.
3 Cambridge Journal, i, 343.

PART II
THE CONTRIBUTION OF FRIENDS TO THE
LIFE AND WORK OF THE CHURCH
BY HENRY T. HODGKIN, M.A., M.B.
Secretary of the Friends Foreign Mission Association, of
London, England
Introductory Words
After a general introduction I shall refer briefly to some
ways in which Friends in the past have made a contribution
to the Church’s life and work. I shall then set forth under
seven heads the distinctive mission which I believe the
Society of Friends has to our own generation both in
Western lands and in the awakening nations of the East. In
closing we may pause to consider what is required in order
that this message may be believed in its fullness and power.
I.
During the time that I spent in China as a missionary, it was
my privilege to be associated with the members of other
Christian bodies who were working alongside of Friends in
the Province of Szechwan. For a number of years there has
been a large measure of co-operation in the missionary
work in that province, in some directions of a more
thorough character than in any other part of the mission
field. The province was mapped out thirteen years ago
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between the various missions, and by this means
overlapping has been avoided and great harmony has
prevailed. To such an extent has this been the case that, at
the Conference of West China Missions held in Chengtu in
1908, the ideal of “One Protestant Christian Church for West
China” was unanimously adopted by a gathering
representing the missions of six different denominations,
and two inter-denominational societies. It was also resolved
“that whereas all Christian missions laboring in West China
have for their aim the establishment of the Kingdom of God,
and whereas there is a sincere desire for more co-operation
and a closer union of our Churches, this Conference
recommends the free interchange of full members on a
recommendation from the Pastor of the Church from which
they come.” This remarkable action on the part of the West
China Missionary Conference compelled me to look into the
problem suggested by the title of this address in an
altogether new way. If we were really working for a single
united Church, what was to be the contribution of our
Society: had we in fact anything distinctive and vital to give,
and in what way were we to give it? The still more
remarkable gathering held at Edinburgh in 1910, and the
contact which I have since had with members of other
Christian bodies in following up the results of that
Conference, have pressed the question home with renewed
force.
To many it may seem that the ideal of a single organically
united Christian Church is a wild and impracticable dream.
To some it will appear as an altogether undesirable object
to set before ourselves. We are indeed perpetually
reminded in a variety of ways of the inestimable gain which
comes to the Kingdom of God through the wide differences
of opinion and view-point represented by the existing
sections of the Christian Church. If union spelt uniformity, I
confess that I should be found amongst its strongest
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opponents. If, indeed, it stood for merging all differences
and an emphasis upon nothing beyond the minimum upon
which we are all agreed, I could not look forward with any
satisfaction to such a prospect. To me, however, union
stands for something far other. My ideal of it is represented
by the following sentence from the report presented to the
Edinburgh Conference on this subject: “They desire that ...
those who are at present separated should seek to be led
by the Spirit of God into a unity in which all that is true and
vital in the principles and practices of each may be
preserved and reconciled.... Unity when it comes must be
something richer, grander, more comprehensive than
anything which we can see at present. It is something into
which and up to which we must grow, something of which
and for which we must become worthy. We need to have
sufficient faith in God to believe that He can bring us to
something higher and more Christ-like than anything to
which at present we see a way.”4
It is not, however necessary for us to determine in our own
minds what is the ideal towards which the Christian Church
is moving, or ought to move, in regard to this particular
problem. One thing is abundantly clear, and that is that, if
our own generation is to receive and respond to the
Christian message, every section of the Church must bring
its best contribution. No one section will, in itself, contain
the whole of truth. In this day of Foreign Missions we are
enabled to see on the horizon the glorious ideal of the
Kingdom of God into which each nation and each race shall
contribute its own distinctive elements of moral strength
and spiritual illumination. Even so may we not conceive, as
a preparation for this end, the delivery of a Christian
message more comprehensive than any which has been
delivered to the world since Apostolic days? If this message
is to be delivered, either at home or abroad, there must be
a larger sympathy and a better understanding between the
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various Christian communions. Each must seek to interpret
its own message in terms intelligible to the others: each
must make a patient endeavor to appreciate the strength
and beauty of that which has been committed to other
Christian communions with which it has perhaps hitherto
been at war. Whether this will ultimately lead into an
organic unity or not none of us can possibly say. Whether,
indeed, we should work for organic unity or not will evoke
large divergence of opinion. Whether or not we should
cultivate the spirit of unity—the atmosphere in which the
beautiful flower of unity will come to perfection—this is a
question upon which there can surely be no divergence of
view.
I approach this question as one who dares to believe that
Christianity is the future religion of mankind. I believe this
because I see no other religious system in the least degree
competent to take this place. I believe it because the closer
linking of mankind by commercial and intellectual bonds
appears to me as nothing less than a preparation for the
linking together of the whole human race in one great
spiritual kingdom. I believe it because I see in the Man
Christ Jesus the One who alone can appeal to all ages and
all races and all classes of men: who is in very truth the Son
of Man. I believe it supremely because I see in Him the only
begotten Son of God sent into the world for the redemption
of mankind, and offering His life as the one supreme
sacrifice for the sins of the whole world. It is with nothing
short of a passionate longing that I desire that the Society
of Friends may make its full contribution to the achievement
of this glorious ideal. In the great purposes of God the full
content of truth will, I feel assured, be some day discovered
and followed by a redeemed humanity. For the Society of
Friends, which has already played a great part in leading
men into the truth, I am ambitious that we may not,
through any failure of spiritual perception or moral
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earnestness, lose the opportunity of giving what has been
given to us. That which we have, we hold in trust for the
Church and for the world.
On this occasion, it is not my purpose to enlarge upon the
contribution of our Society to the world. In common with all
the Christian Churches, we have a great message to deliver.
Even as George Fox said in his day we are charged primarily
with “the preaching of the Everlasting Gospel.” The great
essentials of this gospel—the Divine Sonship of our Lord
and Savior Jesus Christ: His great sacrifice for sin: His
victory over it in His resurrection: the gift of His Holy Spirit
—these are the things which bind us together with all
sections of the Christian Church, and which give us, in
common with them, a life-giving message to our own
generation. I wish it to be clear that, in passing over these
fundamental questions, it is not because I lightly esteem
them; but simply because I feel so sure that we here are
united with one another and with all who truly call upon the
name of Christ, and because I wish rather to emphasize and
plead for a more deliberate and sympathetic attempt to
bring the message of Quakerism to our own generation.
But I do this in no narrow sectarian spirit. It may be that
the following recollection of a Quaker boyhood represents
to some extent the attitude which many of us have held at
one time in our lives. “I said ‘thee’ and ‘thy’ to everybody,
and I would fully as soon have used profane words as have
said ‘you’ or ‘yours’ to any person. I thought only ‘Friends’
went to heaven, and so I supposed that the use of ‘thee’
and ‘thy’ was one of the main things that determined
whether one would be let in or not. Nobody ever told me
anything like this and if I had asked anybody at home about
it, I should have had my views corrected. But for a number
of years this was my settled faith. I pitied the poor
neighbors who would never be let in, and I wondered why
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everybody did not ‘join the Meeting’ and learn to say ‘thee’
and ‘thy.’ I had one little Gentile friend whom I could not
bear to have ‘lost,’ and I went faithfully to work and taught
him ‘the language,’ which he always used with me till he
was ten or twelve years old, when the strain of the world
got too heavy upon the little fellow! I am quite sure no
Israelite, in the days of Israel’s prosperity, ever had a more
certain conviction that he belonged to a peculiar people
whom the Lord had chosen as His own than I had. There
was for me an absolute break between ‘us’ and anybody
else. This Phariseeism was never taught me nor encouraged
directly by anybody; but I none the less had it. If I had
anything in the world to glory over, it was that I was a
Quaker.”5
I have no doubt that we shall all wish to banish from our
minds any lingering suspicion of such a spirit as is
represented by these words. To us it must be clear that no
one sect is the sole repository of truth, and that others may
have more to give than we; but this attitude is not
inconsistent with a clear sense of what is entrusted to us
and an intense desire to share it with all.
Again I want to make it clear, in referring to various
elements of the Quaker contribution, that I am well aware
that in respect of many of these questions there are many
individuals belonging to other Christian denominations who
hold the same views and exemplify in their lives the same
moral qualities. I think, however, that I am right in saying
that in each case Friends hold a distinctive position through
the fact that they, as an organization, stand for these views
of truth and, in some cases, exhibit them through that
organization in a way which it is not possible for them to be
exhibited in the lives of single individuals.
II.
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When one looks back upon the past 250 years and attempts
to estimate the value of Friends to the Christian life of
England and America, there are certain outstanding features
which at once arrest attention. Amongst the chief
contributions which the Society has been successful in
making hitherto to the Christian life of England and America
are the following:
1. At a time when religion was in danger of becoming, to a
large extent, formal, ceremonial and external, the early
Friends succeeded in calling the attention of their own
generation to the necessity for a vital, inward experience.
They undoubtedly helped many besides those who actually
joined with them into a clearer understanding of the
inwardness of the Christian gospel, and into a personal
experience of the living and indwelling Christ.
2. The Reformation and post-Reformation period was
marked by that intensity of religious conviction which so
often leads to intolerance and religious bigotry. Even those
who had suffered persecution themselves followed the very
example one would have expected them to avoid as soon as
the opportunity occurred. That our spiritual forefathers had
an immense influence upon that age, in bringing about a
greater spirit of religious toleration, cannot be doubted by
any who read carefully the religious history of that time.
3. From the day that William Penn entered into treaty with
the Red Indian Chiefs till the day when John Woolman
made his protest against Negro Slavery, and on till John
Greenleaf Whittier thrilled the nation with the songs which
called to love and brotherhood, Friends have consistently
stood for an attitude of sympathetic understanding of other
races. Nowhere perhaps has this been more publicly and
more deservedly acknowledged than by the action of
President Grant in handing over to Friends the management
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of certain reservations for Red Indians, a policy which he
declared had proved “most satisfactory.”
4. Even at the time when Quakerism ceased to be a
powerful evangelical force, and when Friends seem to have
lost something of their first love, the Society was producing
men and women of outstanding Christian character, who
were known to be no hypocrites; whose word was their
bond; whose business integrity was proverbial and whose
character for truthfulness and honesty was surely an
outstanding contribution to the Christian life of the
eighteenth century. This type of character has, I believe,
been largely maintained till the present day.
5. And lastly, scarcely any great philanthropic movement
has risen during the last 200 years which has not had the
support of Friends; and notable cases could be quoted to
show the way in which Friends have taken the lead in such
matters. Especially at times when religious revival has taken
on emotional forms, and when the emphasis has been
thrown almost exclusively upon the subjective side, it has
been of great benefit to the Church to have the association
of practical philanthropy with the very Society which has
always insisted on the necessity for an inward experience.
I refer to these few historic examples in order to illustrate
the way in which I am approaching the question, and to
show how a particular Christian Society has, for upwards of
250 years, been steadily bringing its influence to bear upon
the Christian life of two great nations. In looking back upon
the past, we may truly thank God and take courage. Let
there be no thought of arrogance in our minds; but rather
of deep humility, as we proceed to look into the problems
which confront us to-day, and consider in what direction our
Society may contribute towards their solution.
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III.
In whatever direction we look to-day, we see the danger of
an invading materialism. By this I do not mean any
philosophic position. In fact, I do not believe that what
might be called philosophic materialism is gaining ground at
the present time. It does seem to me, however, that a
practical agnosticism is making itself felt in very many
quarters. The vague sense that God is responsible for the
Universe, that at one time some great Cause operated to
bring it all into being and that, in some way, we are all still
depending upon the benevolent activity of that Cause, is not
Christianity. The Christian Church is being invaded by this
uncertainty with regard to God. There is a loosening, it
seems to me, of that close grip upon the eternal verities
which enables men perpetually to draw upon the resources
of God, to throw themselves in the abandonment of faith
upon a living Savior and to find that faith justified at every
step of the way. Men do not like to set forth upon a path
without knowing whither it leads. The prevailing scientific
temper leads men to test everything many times, to trust
nothing beyond the range of verifiable scientific facts. This
breeds a spirit which only takes cognizance of the things
which can be seen and felt and weighed and measured.
Where is there room in this narrowed universe for the
limitless activity of the God of Love?
When we turn our eyes to the non-Christian world, the
danger becomes more startlingly apparent. Here are the
“child races” filled with that sense of the mystery and awe
which the little child, even in our materialistic modern
world, still has. The savage thinks of God as infinitely near,
or at least he thinks that the spirits of the departed are. It
needs no carefully stated argument to demonstrate the
existence of an unknown world. It lies all about and around.
He is reminded of it by the thunder and the lightning. And
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to him there comes our modern education explaining away
all the beautiful or the dreadful mystery of life, and, before
he knows what has happened, he is losing his sense of God.
The old sanctions are loosened as the old fear is removed,
and he has got helplessly adrift into the mid-stream of a
barren rationalism.
What are we to do for him and what are we to do for the
modern man in our midst? We shall not have to go very far
to search for those who still find the remedy in an elaborate
and beautiful religious ceremonial; who will tell us that it is
foolish to build our religious conviction upon mere personal
experience: that we are rather to turn back to the
experience of the Christian Church. We are to observe its
ordinances perfectly. There are to be stated seasons of
prayer: there are to be stated means of grace: and through
these, whether you feel any better for it or not, you will be
brought into line with the experience of the Catholic Church
and become partakers of Heavenly grace. I am far from
denying that beautiful forms of worship, that stated seasons
of prayer, or that time-honored ritual may have a real place
in the spiritual experience of very many. Doubtless, these
things have been of value in bringing numbers of souls into
the Kingdom of God, and will still be so. To me it seems,
however, that they are fraught with great danger. Especially
at the present time, when men intensely desire reality, they
are apt to become impatient with the forms of a bygone
age, however zealously they may be followed by some of
their contemporaries. And, on the other hand, there are
those who are too readily content with the outward and
allow the mere forms of religion to salve the uneasy
conscience. Was there, I wonder, ever a time when men
needed more than they do to-day a clear summons into a
life of spiritual reality and of personal intimate knowledge of
God? Can we summon them back as did our forefathers?
Have we the message that they had? Can we say, as did
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Francis Howgill, “The Lord appeared daily to us to our
astonishment, amazement and great admiration, insomuch
that we often said one to another with great joy of heart,
‘What! Is the Kingdom of God come to be with men?’” The
message sent forth by the Edinburgh Conference to the
whole Church of Christ called her to realize that “God is
demanding of us all a new order of life ... that He is greater,
more loving, nearer and more available for our help and
comfort than any man has dreamed.” If there was one thing
which the Society of Friends was called into existence to
proclaim, it was this very truth. Are we proclaiming it to-
day? And, for the non-Christian world, how great is the
danger of substituting one set of ceremonies for another. To
those who have been in the habit of trusting to such barren
rites as the burning of paper money, the washing in the
Ganges and the sacred but often most unholy feasts, how
easy it is to allow the burning of incense or the rites of
Baptism or the Holy Communion to take the same place in
their thoughts and to be trusted for salvation or merit in the
same way. In fact, one of our own missionaries in Ceylon
was a man who had, for some years, worked in connection
with another Society, and who had found that he was in
constant difficulty because he was building up with one
hand what he had to remove with the other. He came to the
conclusion that, if he was to help men into a personal
experience of Christ, he must take away entirely all
possibility of trusting to outward rites, and preach to them
the simple Quaker message. When the Friend missionaries
in China met after the West China Conference to consider
the way in which we might express in a few words the
contribution of Friends towards the doctrine and practice of
a Union Church, they drew up a brief statement which
contains the following words under the heading of
“sacraments.” These words are intended to convey the
essence of the Quaker position on this point.
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1. “The Pre-eminence of the Spiritual Experience.
2. “The Spiritual Experience may be realized independently
of any special occasion, rite, or mediating person, except
our Lord.
3. “Membership of the Church of Christ is of such a
character that any outward recognition fails adequately to
determine it.”
If the complete Christian message is to be given, if the
Christian Church is to enter fully into an understanding of
the mind of the Master, this aspect of truth needs to be
emphasized, not only by words but by lives, and not only by
the lives of individuals but by that added emphasis which
comes through the existence of a corporate Body, whose
very existence depends upon the validity of this tremendous
fact. Our position as a Society does depend upon this truth,
and out of it grow many other of our special contributions,
if not all. We are set in the world of to-day to testify to a
truth the enunciation of which has never been more
urgently or more widely needed. The whole Church of Christ
should be sounding forth this message. She needs,
therefore, a body of persons who stand for the principle
that God deals directly with every soul of man, ever
challenging the spirit of man to rest in nothing short of
direct personal intercourse with God.
IV.
No one can be blind to the way in which every detail of our
life is being modified by the many new inventions which
accelerate the rate of living. We crowd into a single day
more than our forefathers could put into a week. The
express train, the telegraph and the telephone, the
typewriter, the multiplied devices for saving time—all these
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things are speeding up life to the point at which the time for
meditation and quiet is crowded out. This is surely a great
and growing danger of which none of us is wholly
unconscious.
I have been surprised to find in how many different circles
there is at the present time a feeling of dissatisfaction with
the forms of worship which have for long been regarded as
sufficiently satisfactory. I know a number of cases where, in
high church circles, prominent people are feeling after
something more akin to a Quaker Meeting than anything
else. I am also intimately associated with some of the most
living movements in my own country, in which meetings
have been held on the same lines. This does not mean that
great value does not still attach to regular arranged
services. No doubt the vast majority of those who attend
the services of the Anglican Church are still finding out that
their spiritual needs are met thereby; but, there are others,
and some of them are choice spirits, who feel the need of
more liberty and who crave for more stillness in their
worship. They are coming to recognize the great danger of
the regular pre-arranged service such as is usual in most
other denominations. They fear, perhaps, the invasion of
the sanctuary by the spirit of rush and hurry.
Turning to the mission field, I could quote many examples
which show the way in which the Quaker form of worship
appeals to some of those who are being brought out of
heathenism. I think of one young man, a close personal
friend of my own in China, who, having attended one or two
Friends’ Meetings, came to us and urged us, at a very early
stage in our mission work in Chengtu, to establish a regular
Friends’ Meeting in addition to the ordinary mission
services; and I recall with keen satisfaction the experiment
which we made and the true worship into which Chinese
and English together entered and the helpful and inspired
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Test Bank for Operating Systems: Internals and Design Principles, 7th Edition: William Stallings

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Test Bank for Operating Systems: Internals and Design Principles, 7th Edition: William Stallings