ved from the family ritual
at the domestic fireside to the self-chosen altar of each worshipper
in the world's cathedrals, the reactionaries have held on to "the
faith once delivered to the saints" and the progressive minds have
moved to some new prophecy of the truth and right; until to-day, as
Professor Coe well says, "the aim of the modern church is to give
education in the art of brotherhood," and to evoke "faith in a
fatherly God and in a human destiny that outreaches all the accidents
of our frailty." In the industrial order, still in the trial stage of
conflict between the fixed status of the "hand" and the "master" and
the contract of equal partners in a cooeperative enterprise, the
movement is steadily toward the social requirement of equality,
justice, and good-will. In the state we have achieved mechanical
expression of complete democracy. We still lack, and in our own
country woefully lack, the "spirit within the wheels" that can move
with power toward an actual government by the people, for the people,
and truly of the people. Yet by fire and sword and through blood and
suffering the handwriting of equality, justice, and fraternity has
been set in our Constitutions and Bills of Right. What remains to be
done is the socializing of the political mechanisms. That means simply
that we shall learn to live our democracy and be no longer content to
merely write it in law. The difficulty now is not so much to get a
good statement of democratic right as to make it work effectively in
common action. This fact makes it of doubtful wisdom that men and
women so often concentrate effort on the eighteenth-century
doctrinaire position of appeal for Constitutional Amendments and
blanket state legislation as if of themselves these could secure
actual personal liberty and social welfare. The objection that some
forward-looking persons have to the demand of the "National Woman's
Party," so called, for a Federal Amendment that shall "abolish all sex
discriminations in law" is not that its principle is too radical, but
that its method is too antiquated.

The business of the present and the immediate future is to so adjust
the family life to "two heads" as to keep love and to balance duties.
The next job is to adjust the family order itself to a contract system
of industry that gives each member of the family a free and often a
separating access to daily work and to its return in wages or salary,
in such manner as to retain fami