von Egidy. If Duehring has succeeded in enlivening Anarchism by an
admixture of Anti-Jewish persecution, Herr von Egidy has accomplished
the far greater success of enlivening Anarchism with a new religious
cult, called "United Christianity," added to the spirit of Prussian
militarism and squiredom. When the new Apostle stood as a candidate
for the Reichstag in 1893, supporting his new Christianity and the
military programme rejected by the dissolved Parliament, he was able
to secure 3000 votes. This is a piece of statistics that shows the
confusion of ideas existing in so-called intelligence.

Moritz von Egidy[3] was born at Mainz on 29th August, 1847, served in
the Prussian army, and reached the rank of Lieutenant-Colonel.
Afterwards he exchanged his military command for an apostleship, after
gaining knowledge by private study. His Christianity is a religion
without dogma or confession, _a lucus a non lucendo_, but deserves
respect as a social phenomenon in view of conditions in Germany.

[3] See, for a study of his views, the popular publication,
_Einiges Christenthum_, Berlin, 1893, and the weekly paper
(since 1894), _Versoehrung_ (_Reconciliation_).

The "United Christendom" is to be the union of all men in the idea of
time and applied Christianity, in the sense of a humanity that
approaches more nearly to God. The new religion only values and lays
stress on life, on "morality lived"; doctrine and dogma must be laid
aside; and thus Von Egidy arrives at the remarkable paradox of "a
religion without dogma or confession." The purpose of religion is
practical, and in dogmas he sees forms, among which each individual
may choose for himself, forms which (according to the main principle
of development which he places in the forefront of all his arguments)
are in a state of continual flux and change. What religion has to
offer is to be expressed not in dogmas, but only in points of view;
not in institutions, but in directions for guidance. For this purpose
it is not necessary that Egidy's disciples should form themselves into
a church, for that even contradicts the spirit of this religion; their
master rather tells them "to organise nothing, to actualise nothing."
Not parties, nor unions, but only persons and actions, is what he
wants, and these will each in his own way lead men into the earthly
paradise of which Egidy speaks with truly prophetic confidence.

The State, as we now know it, is for Egidy, who g