but they are deeper-rooted.  Perhaps in this material sphere we human beings must see, and to a certain extent experience, hate, before we can really know love, and consciously and freely choose it.  When that choice is made, when we, knowing all that hate and evil and malice can accomplish, yet deliberately choose to love our enemies, we have slain the Adversary and made hate and evil powerless.  Of course we have not power of ourselves to do this but only through the grace of God.  When we try God’s way, not waiting for the other person to reform or to be generous or to speak gently or to forgive, then and only then do we deserve the name of Christians; then and only then are we walking in love; then and only then are we really praying effectually “Thy Kingdom come, Thy will be done on earth as it is in Heaven.”  We have tried the way of the world, the way of reprisals, the way of distrust, and, thank God, we are none of us satisfied with the results.  Perhaps now we may be ready to try the way of God by making the great adventure of faith, each one in his own person; faith in himself and faith in the future.  The way of the world has bred fear that has issue in hate, and hate that has issue in fear; but the better way, that of faith, breeds trust that has issue in fellowship, and fellowship that has issue in trust.  There is no problem of labour, of politics, of society that is insoluble if once it is approached in the spirit of faith and fellowship and trust, but none of these is susceptible of solution where the controlling motives are hate, distrust and fear.  The modern policy of centralization and segregation has resulted in dealing with men as groups and not as individuals.  When, for example, iron-bound cults (they are no less than this) meet as “capital” and as “labour,” both merge the individuality of their members in a thing which has no real or necessary existence but is an artificial creation of thought operating under the dominion of ephemeral, almost accidental conditions.  As a member of an “interest” or a cult, where humanity and personality are, so to speak, “in commission,” a man does not hesitate to do those things he would never think of doing for himself, knowing them to be selfish, cruel, unjust and uncharitable.  A case in point—­if we need one, which is hardly probable since they are of daily occurrence—­is the pending contest between the mine operators and mine workers in Great Britain, where both parties, with Government thrown in, are guilty of maintaining theories and perpetrating acts for which an individual would be, even now, excoriated and outlawed.  The Irish imbroglio is another instance of the same kind.