rial or economic or political institution for
another. This, above all else, is the disintegrating influence, and
against it no social organism, no civilization can stand. Unless it is
abrogated it means an ending of another epoch of human life, a period of
darkness and another beginning, some time after the poison has been
worked out by misery, adversity and forced repentance.

It is this prevalence of hatred, reinforced by avarice and perpetuated
by incessant warfare, that negatives all the efforts that are made
towards effecting a correspondence between the divided interests that
are the concomitant of industrialism. Strikes and lockouts, trades
unions and employers' associations as they are now constituted and as
they now operate, syndicalism and Bolshevism and proletarian
dictatorships, protective tariffs and commercial spheres of influence,
propaganda and subsidized newspapers are all energized by the principle
of hate, and no good thing can come of any of them. Nor is it enough to
work for the re-establishment of justice even by those methods of
righteousness, and with the impulse towards righteousness, which are so
different from those which are functioning at present along the lines of
contemporary industrial "reform." Justice is a "natural" virtue with a
real place in society, but the only saving force today is a supernatural
virtue. This, amongst other things, Christ brought into the world and
left as the saving force amongst the race He had redeemed and in the
society reconstituted in accordance with His will. This supernatural
virtue is Charity, sometimes expressed in the simpler form of Love, the
essence of the social code of Christianity and the symbol of the New
Dispensation as justice was the symbol of the Old. Just in so far as a
man or a cult or an interest or a corporation or a state or a generation
or a race, relinquishes charity as its controlling spirit, in so far it
relinquishes its place in Christian society and its claim to the
Christian name, while it is voided of all power for good or possibility
of continuance. Where charity is gone, intellectual capacity, effectual
power, and even justice itself become, not energies of good, but potent
contributions to evil. Is this supernatural gift of charity a mark of
contemporary civilization? Does it manifest itself with power today in
the dealings between class and class, between interest and interest,
between nation and nation? If not, then we have fo