Societies; and I venture to say, from a large experience of these
bodies, that, apart from the professed peace societies, they have been
more assiduous than any religious associations in England, in proportion
to their work, in demanding the substitution of arbitration for war, and
that the overwhelming majority, almost the entirety, of their members
are pacifists. To speak of this small organised force, with its slender
influence, as equally discredited with the far mightier and
thousand-year-older influence of the Churches would be strangely
incongruous; and it is hardly less incongruous to drag science into the
comparison.

A somewhat similar distinction must be observed in regard to
civilisation. The antithesis of religion and civilisation is confused
and confusing. Christian ministers have claimed that _they_ are the
moral element of civilisation, and they have jealously combated every
effort to take from them or divide with them that function. They resist
every attempt to exclude their almost useless Bible-lessons from our
schools, and to substitute for them a direct and more practical moral
education of children. They have for fifteen hundred years claimed and
possessed the monopoly of ethical culture in European civilisation, and
we are a little puzzled when they turn round and say, with an air of
argument, that if Christianity has failed civilisation also has failed.
There is only one civilisation in Europe that has attempted to
substitute a humanitarian for a religious training of conduct; one
nation that is plainly and overwhelmingly non-Christian. That nation is
France. And France has one of the best moral records in modern Europe,
and has behaved nobly throughout this lamentable business. In fine, if
we take Dean Welldon's words in the most generous sense, if we assume
that he refers to the whole body of culture and sentiment which, in our
time, aspires to mould and direct the race apart from Christian