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dissipation of this atmosphere, one is not quite sure that the outline of his soul would not follow the severe lines of a High Anglican tradition. He does not, at present, convince one of original force. Yet, when all doubts are expressed, he remains one of the chief hopes of the Church, and so perhaps of the nation. For from his boyhood up the Kingdom of God has meant to him a condition here upon earth in which the soul of man, free from all oppression, can reach gladly up towards the heights of spiritual development. He hates in his soul the miserable state to which a conscienceless industrialism has brought the daily life of mankind. He lays it down that "it is the duty of the Church to make an altogether new effort to realise and apply to all the relations of life its own positive ideal of brotherhood and fellowship." To this end he has brought about an important council of masters and men who are investigating with great thoroughness the whole economic problem, so thoroughly that the Bishop will not receive their report, I understand, till 1923--a report which may make history. As a member of the Society of Spirits, he says, "I have a particular destiny to fulfil." He is a moral being, conscious of his dependence on other men. He traces the historic growth of the moral judgment: The growth of morality is twofold. It is partly a growth in content, from negative to positive. It is partly a growth in extent, from tribal to universal. And in both of these forms of growth it is accompanied, and as a rule, though my knowledge would not entitle me to say always, it is also conditioned by a parallel development in religious conviction. We are all aware that early morality is mainly negative; it is the ruling out of certain ways of arriving at the human ideal, however that is to be defined, which have been attempted and have been found failures. Whatever else may be the way to reach the end, murder is not, theft is not, and so on. Thus we get the Second Table of the Decalogue, where morality commits itself to prohibitions--this is not the way, that is not the way; then gradually, under the pressure of experience, there begins to emerge the conception of the end which makes all this prohibition necessary, and which these methods when they were attempted failed to reach. And so we come at last to "the Kingdom of God as proclaimed
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