ng masses. The same fundamental adjustment exists
in industry. It is not an expression of the worth of the working people if
they have no right to organize or to share in governing the conditions
under which they work, and if years of good work earn a man no ownership
or equity, no legal standing or even tenure of employment in a business.
Is the right to petition for a redress of grievances an adequate
industrial expression of the Christian doctrine of the worth and
sacredness of personality? Is not property essential to the real freedom
and self-expression of a human personality?

War and prostitution are the most flagrant offenses against this social
principle. War is a wholesale waster of life. Prostitution is the worst
form of contempt for personality.

Does our intellectual and scientific work ever tend to chill the warm
sense of human values? Do we acquire something of the impassiveness of
Nature in studying her enormous waste of life? Do we transfer to human
affairs her readiness to use up the masses in order to produce a higher
type? Jesus did not talk about eliminating the unfit. He talked about
saving them, which requires greater constructive energy if it is really to
be done. It also requires a higher faith in the latent recuperative
capacities of human nature. The detached attitude of scientific study may
combine with our plentiful natural egotism to create a cold indifference
toward the less attractive masses of humanity. We need the glow of
Christ's feeling for men to come unharmed out of this intellectual
temptation.

IV

Doubtless the objection has arisen in our minds that it is not in the
interest of the future of the race that religious pity shall coddle and
multiply the weak, or put them in control of society.

But did Jesus want the weak to stay weak? Was his social feeling ever
maudlin? He was himself a powerful and free personality, who refused to be
suppressed or conformed to the dominant type. He challenged the existing
authorities, one against the field. Even in the slender record we have of
him we can see him running the gamut of emotions from wrath and invective
to tenderness and humor. It was precisely his own powerful individuality
which made him demand for others the right to become free and strong
souls. Other powerful individuals have used up the rest as means to their
end. What human life or character did Jesus weaken or break down? He was
an emancipator, a creator of strong me