the sculptor, in explaining the meaning
of his marble groups now placed at the entrance to the Capitol of
Pennsylvania. "I resolved," says Barnard, "that I would build such
groups as should stand at the entrance to the People's temple ... the
home of those visions of the ever-widening and broadening brotherhood
that gives to life its dignity and its meaning. Life is told in terms
of labor. It is fitting that labor, its triumphs, its message, should
be told to those who gaze upon a temple of the people. The worker is
the hope of all the future. The needs of the worker, his problems, his
hopes, his untold longings, his sacrifices, his triumphs, all of these
are the field of the art of the future. Slowly we are groping our way
towards the new brotherhood, and when that day dawns, men will enter a
world made a paradise by labor. Labor makes us kin. It is for this
reason that there has been placed at the entrance of this great
building the message of the Adam and Eve of the future, the message of
labor and of fraternity."

That there are defects in this gospel and programme of American
fellowship, every one is aware. If the obstacle to effective
individualism is lack of discipline, the obstacles to effective
fellowship are vagueness, crankiness, inefficiency, and the relics of
primal selfishness. Nobody in our day has preached the tidings of
universal fellowship more fervidly and powerfully than Tolstoi. Yet
when one asks the great Russian, "What am I to do as a member of this
fellowship?" Tolstoi gives but a confused and impractical answer. He
applies to the complex and contradictory facts of our contemporary
civilization the highest test and standard known to him: namely, the
principles of the New Testament. But if you ask him precisely how these
principles are to be made the working programme of to-morrow, the
Russian mysticism and fanaticism settle over him like a fog. We pass
Tolstoians on the streets of our American cities every day; they have
the eyes of dreamers, of those who would build, if they could, a new
Heaven and a new Earth. But they do not know exactly how to go about
it. Our practical Western minds seize upon some actual plan for
constructive labor. Miss Jane Addams organizes her settlements in the
slums; Booker Washington gives his race models of industrial education;
President Eliot has a theory of university reform and then struggles
successfully for forty years to put that theory into practice. Compare