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striking is the fact that by no means all of the emphasis upon religion as the cure for our present ills comes from the leaders of the Church. Practically all of the constructive suggestions for meeting our present difficulties emphasize the idea that we must change the spirit and attitude of great masses of men, and when definitions are attempted, the terms of reform are always items in a Christian program. I think we may fairly say that we are seeing a gathering tide of powerful influences asserting that we must have a Christian program for society, that it is the only way out of our troubles, and that our task is to define the program clearly, illustrate satisfactorily its applications, and then proceed to carry it

out.

Mr. Frank, in the article already quoted, after referring to Professor Santayana's doleful prophecy that civilization is perhaps entering one of those long winters that overtake it from time to time, says that "nothing can prevent Western civilization from entering the long winter of Mr. Santayana's prophecy except a vast spiritual renaissance, a vast process of moral renewal sweeping through the world

like another Reformation. Only it must be a more fundamental reformation. Personally, I believe that we are in the morning hours of such a renaissance."

An editorial in the New York Times last July said, under the title "Indestructible Religion": "Nothing is so much needed to-day in the rehabilitation of the broken world as a faith that still holds toward a higher, diviner goal than mere social and economic and political adjustment-than things that are purely physical and temporal."

A report of a conference of employers, chiefly members of the Society of Friends, held in England three or four years ago, outlined a very complete and striking program on "The Way in Which Our Religious Faith Can Be Given Fuller Expression in Business Life." There is no doubt but in America there are hundreds of high-minded business men fairly and earnestly, individually and in groups, striving to work out on some practical, effective basis this same thought of reconciling religion and business, of making industries and society truly Christian. Although of course disclaiming the Christian label, there has recently been

issued an "Ethical Program for Business Men," indorsed by the Business Men's Club of the New York Society for Ethical Culture. This report says: "We affirm that the evils which are inherent in the present economic system, and which are more and more eclipsing its incidental advantages, are all traceable to a false motive as their ultimate root." And the false motive is that of rendering social service for "the sake of the pecuniary gain to be derived from it"; whereas "the motive must be service for the sake of service." The report speaks of "prostitution of service to money gain" as "the blight on the business world today."

In the debate last December in the United States Senate on the proposal of Senator Borah for an international conference, Senator Williams of Mississippi made a speech which was nothing more or less than a sermon on the need of applying Christianity to international affairs, and in his speech is found this striking paragraph:

Do you know what real progressivism means? It means taking steps forward toward the concept of God and trying to idealize our

ordinary relations toward a common goal, which is His will, and His will is for peace on earth amongst men. That is what real progressivism means; but I doubt not that to a lot of you it looks like conservatism and reaction of the most ultimate character-going back to God, which is rather, I imagine, a reactionary movement.

It is both encouraging and significant to discover the extent to which church bodies and various other groups of Christians are endeavoring to work out practicable Christian programs for the rehabilitation of industry, business, and international affairs. Let me in a very brief way call attention to a number of these expressions.

The "Social Creed of the Churches," first adopted in 1912, ratified in 1916, added to in 1919, has been promulgated by the Federal Council of Churches and indorsed by many other bodies. It is a specific program of some twenty points, and is an avowed effort to apply Christian principles to the acquisition and use of property and the equitable division of the product of industry.

Equally strong ground has been taken by the American Catholic church through what

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is known as "The Bishops' Program." In fact this program is distinctly a charter of freedom for the workingman. "What it aims to do is to bring more justice and charity into industrial life, and help to build economic institutions that will take more into consideration the sacred rights and the no less sacred duties of human beings."

There has been organized a "Fellowship for a Christian Social Order" whose main purpose is stated in the following remarkable preamble:

We believe that, according to the life and teaching of Jesus, the supreme task of mankind is the creation of a social order, the Kingdom of God on earth, wherein the maximum opportunity shall be afforded for the development and enrichment of every human personality; in which the supreme motive shall be love; wherein men shall coöperate in service for the common good and brotherhood shall be a reality in all of the daily relationships of life.

Plans are under way for a "National Conference on the Christian Way of Life in Industrial, Racial, and International Relations." The purpose is to make a serious study of

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