problems, and that they are quite sure that the successful solution of these problems is the best and highest contribution that they can make to the development of life in this world.  They do not believe that as a social contribution to the betterment of human life a saint is less valuable than an agnostic professor of sociology or an atheistic socialistic leader; nor does the Christian believe that strict attention to the affairs of the Kingdom of God renders him less valuable as a citizen than strict attention to a brewery or a bank.  A whole-hearted Christian life which has in view all the relations of the Kingdom of God in this or in any other world, which loves God and loves its neighbour in God, is quite the best contribution that a human being can make to the cause of social progress.  If it were possible to put in evidence anywhere a wholly Christian community I am quite convinced that we should see that our social problems were there solved.  I think then we shall be right to insist that what is needed is not less otherworldliness but more:  that more otherworldliness would work a social revolution of a beneficent character.  The result might be that we should spend less of our national income on preparations for war and more in making the conditions of life tolerable for the poor; that we should begin to pay something of the same sort of care for the training of children that we now bestow on the nurture of pigs and calves.  We might possibly look on those whom we curiously call the “inferior races” as less objects of commercial exploitation and more as objects of moral and spiritual interest.

We shall no doubt do this when we have more fully grasped what the resurrection of Christ has done and made possible.  It is no account of that resurrection to think of it as a demonstration of immortality.  It only touches the fringes of its importance when we think of it as setting the seal of divine approval upon the teaching of Jesus.  We get to the heart of the matter when we think of the risen humanity of our Lord as having become for us a source of energy.  The truth of our Lord’s life is not that He gave us an example of how we ought to live, but that He provided the power that enables us to live as He lived.  Also He gave us the point of view from which to estimate life.  The writer of the Epistles to the Hebrews uses a striking phrase when he speaks of “the power of an endless life.”  Is not that an illuminating phrase when we think of our relation to our Lord?  His revelation of the meaning of human life has brought to us the vision of what that life may become and the power to attain that end.  The fact of our endlessness at once puts a certain order into life.  Things, interests, occupations fall into their right places.  There are so many things which seem not worth while because of the revelation of the importance of our work.  Other things there are which we should not have dared to undertake if we had but this life in which to accomplish