project of
reformers but the plan of the Most High God, the deliberate intention of
the supreme Spirit-force of the universe, the Scheme that was taught by
the Prince of men, then indeed we may hope that the class distinction of
which He spoke will at last be adopted: "Whosoever will be great among
you, shall be your minister: and whosoever of you will be the chiefest,
shall be servant of all. For even the Son of Man came not to be
ministered unto, but to minister, and to give his life a ransom for
many[30]."

FOOTNOTES:

[19] _Encycl. Brit._ xi. 604.

[20] Macaulay's _History of England_ (Longman's, 1885), pp. 38, 39, 40.

[21] _The Town Labourer_, p. 205.

[22] _Ibid._, p. 212.

[23] G. K. Chesterton, _Short History of England_, p. 98.

[24] Stubbs' _Lectures on Early English History_, pp. 18, 19.

[25] Benjamin Kidd, _Encycl. Brit._ vol. xxv. p. 329.

[26] Lucian quoted by Harnack, _Mission and expansion of Christianity_,
vol. I. p. 149.

[27] _Ibid._

[28] Lactantius quoted by Harnack, _Ibid._ p. 168.

[29] _History of England_ (Longman's, 1885), vol. I. p. 25.

[30] St Mark x. 43-45.

UNITY BETWEEN CLASSES

II

By the Right Hon. J. R. CLYNES, M.P.

I have not the advantage of knowing anything of the treatment of any
part of this subject by any preceding speaker. I myself intend to deal
with it from the industrial and social standpoint, for I think if we are
to seek unity amongst classes it is most important in the national
interest that unity should first be sought and secured in the industries
of the country. That there is disunity is suggested and admitted in the
terms of the subject. This disunity has grown out of conditions which
range over a few generations. I believe that these conditions grew
largely out of our ignoring the human side of industry and the general
life conditions of the masses of our workers. Our economic doctrine
ignored the human factor, and measured what was termed national progress
in terms merely of material wealth without due regard to who owned the
wealth, made mainly by the energy of the industrial population.
Religious doctrines and religious institutions were not the cause of
that unhappy situation, but they had suffered from it, until now we find
a very considerable number of the population engaged in a struggle for
life, in a struggle for the material means of existence, handicapped by
belief that their own unaided effort alone can assist them,