true spirit of Christianity, marks an incomparable advance.

Almost up to the present day, both in our conception and practice of
Christianity, we have largely neglected its most important elements.
Christian orthodoxy, as Auguste Sabatier points out, is largely derived
from the older supernatural religions. The preservative shell of dogma
and superstition has been cracking, and is now ready to burst, and the
social teaching of Jesus would seem to be the kernel from which has
sprung modern democracy, modern science, and modern religion--a trinity
and unity.

For nearly two thousand years orthodoxy has insisted that the social
principles of Christianity are impractical. And indeed, until the
present day, they have been so. Physical science, by enormously
accelerating the means of transportation and communication, has so
contracted the world as to bring into communion peoples and races
hitherto far apart; has made possible an intelligent organization of
industry which, for the first time in history, can create a surplus ample
to maintain in comfort the world's population. But this demands the will
to co-operation, which is a Christian principle--a recognition of the
brotherhood of man. Furthermore, physical science has increased the need
for world peace and international co-operation because the territories of
all nations are now subject to swift and terrible invasion by modern
instruments of destruction, while the future submarine may sweep commerce
from the seas.

Again, orthodoxy declares that human nature is inherently "bad," while
true Christianity, endorsed by psychology, proclaims it inherently
"good," which means that, properly guided, properly educated, it is
creative and contributive rather than destructive. No more striking