defect is that it keeps apart the rich and
poor, creates and widens the breach between classes, causing those who
have the money to consider that it is theirs by Divine right, and
those who have it not to forget that the origin of wealth is thrift
and patience and energy, and that the way to wealth is always open for
all who dare to enter and to practise these virtues.

It has been reserved for this century, almost for this generation, to
discover that the highest form of charity is personal effort and
self-sacrifice. It has also been reserved for this time to show that
what was only possible in former times for those who were under vows,
so that in old days they man or woman who was moved by the enthusiasm
of humanity put on robe or veil and swore celibacy and obedience, can
really be practised quite as well without religious vows, peculiar
dress, articles of religion, papal allegiance, or anything of the
kind. The doubter, the agnostic, the atheist, may as truly sacrifice
himself and give up his life for humanity as the most saintly of the
faithful. There was an enthusiast fifteen years ago who cheerfully
endured prison and exile, poverty and persecution, for what seemed to
him the one thing in the world desirable and necessary to mankind. I
believe he was an atheist. Then came a time when, for a brief moment,
the dream was realized. And immediately afterwards it crumbled to the
dust. When all was lost, the poor old man arose, and, bareheaded, his
white hair flying behind him in the breeze, this martyr to humanity
mounted a barricade, and stood there until the bullets brought him
death. This is the enthusiasm which may be intensified, disciplined,
and ennobled by religion, but it is independent of religion; it is a
personal quality, like the power of feeling music or writing poetry.
When it is encouraged and developed, it produces men and women who can
only find their true happiness in renouncing all personal ambitions,
and giving up all hopes of distinction. They have hitherto sought the
opportunity of satisfying this instinctive yearning in the Church and
in the convent. They have now found a readier if not a happier way,
with more liberty of action and fewer chains of rule and custom,
outside the Church, as lay-helpers. It seems to me, perhaps because I
am old enough to have fallen under the influence of Maurice's
teaching, that a large part of this voluntary spirit is due to the
writings of that great teacher and