ity of goods produced a chronic state of
poverty in the church of Jerusalem." (Principles of Political Economy. By
William Roscher. Note to Section LXXXI. English translation. New York:
Henry Holt & Co. 1878.)]--Paul announced the universal brotherhood of
man, but he as clearly recognized the subordination of society, in the
duties of ruler and subject, master and slave, and in all the domestic
relations; and although his gospel may be interpreted to contain the
elements of revolution, it is not probable that he undertook to
inculcate, by the proclamation of "universal brotherhood," anything more
than the duty of universal sympathy between all peoples and classes as
society then existed.

If Christianity has been and is the force in promoting and shaping
civilization that we regard it, we may be sure that it is not as a
political agent, or an annuller of the inequalities of life, that we are
to expect aid from it. Its office, or rather one of its chief offices on
earth, is to diffuse through the world, regardless of condition or
possessions or talent or opportunity, sympathy and a recognition of the
value of manhood underlying every lot and every diversity--a value not
measured by earthly accidents, but by heavenly standards. This we
understand to be "Christian equality." Of course it consists with
inequalities of condition, with subordination, discipline, obedience; to
obey and serve is as honorable as to command and to be served.

If the religion of Christ should ever be acclimated on earth, the result
would not be the removal of hardships and suffering, or of the necessity
of self-sacrifice; but the bitterness and discontent at unequal
conditions would measurably disappear. At the bar of Christianity the
poor man is the equal of the rich, and the learned of the unlearned,
since intellectual acquisition is no guarantee of moral worth. The
content that Christianity would bring to our perturbed society would come
from the practical recognition of the truth that all conditions may be
equally honorable. The assertion of the dignity of man and of labor is,
we imagine, the sum and substance of the equality and communism of the
New Testament. But we are to remember that this is not merely a "gospel
for the poor."

Whatever the theories of the ancient world were, the development of
democratic ideas is sufficiently marked in the fifteenth century, and
even in the fourteenth, to rob the eighteenth of the credit of
originatin