ascent, it has not been an automatic levitation. It has been a fight, tragic and ceaseless, against destructive forces. This world needs something more than a soft gospel of inevitable progress. It needs salvation from its ignorance, its sin, its inefficiency, its apathy, its silly optimisms and its appalling carelessness.

V

Nevertheless, though it is true that our modern ideas of progress on this earth never in themselves can supply an adequate philosophy of life, and though it is true that they do not dispense with, but rather emphasize, our need of God and immortality and the saving powers which Christians find in Christ, yet those ideas have in them a permanent contribution to the life of man from whose influence the race cannot escape. When we have granted the limitations which disillusioned thoughtfulness suggests concerning progress upon this earth, it still remains true that, in our new scientific control over the latent resources of the earth without and over our own mental and moral processes within, we have a machinery for producing change that opens up exciting prospects before humanity. Never in our outlook upon man's earthly future can we go back to the endless cosmic cycles of the Greeks or the apocalyptic expectations of the Hebrews. We are committed to the hope of making progress, and the central problem which Christianity faces in adjusting her thought and practice to the modern age is the problem of coming to intelligent terms with this dominant idea.

These lectures are an excursion to spy out this land and to see, if we may, what the idea of progress through the scientific control of life is likely to mean and ought to mean to Christianity. If this modern idea is not intelligently guided in its effect upon our faith and practice, it will none the less have its effect in haphazard, accidental, unguided, and probably ruinous ways. If one listens, for example, to the preaching of liberal ministers, one sees that every accent of their teaching has been affected by this prevalent and permeating thought. The God they preach no longer sits afar like Dante's deity in the stationary empyrean beyond all reach of change; their God is here in the midst of the human struggle, "their Captain in the well-fought fight." H. G. Wells may be a poor theologian but he is one of our best interpreters of popular thought and his idea of God, marching through the world "like fifes and drums," calling the people to a progressive crusade for righteousness, is one which modern folk find it most easy to accept. He is a God of progress who undergirds our endeavours for justice in the earth with his power; who fights in and for and with us against the hosts of evil; whose presence is a guarantee of ultimate victory; and whose effect upon us is to send us out to war against ancient human curses, assured that what ought to be done can be done.

As men's thought of God has thus been molded by the idea of progress on the earth, so, too, the Christ they preach is not primarily, as of old, the victim by whose substitutionary sacrifice the race of men has found an open door from the bottomless pit of endless woe to a blessed immortality in Paradise. The modern emphasis is all another way. Christ is the divine revealer whose spirit alone can transform individuals and save society. The sort of character he was, the life he lived, the ideas he promulgated, are the salt that can preserve human life, the light that can illumine the way to a kingdom of righteousness on earth. He himself is the leader in the fight for that kingdom, his sacrifice part of the price it costs, his spirit the quality of life that is indispensable to its coming, and when we think of him we sing,

  "The Son of God goes forth to war. . . .
  Who follows in his train?"

So, too, the Church, as presented by typical modern preachers, is no longer an ark to which, from the flood of wrath divine, the few may flee for safety. If men tried to preach in that way, the message would stick in their throats. The Church is primarily an instrument in God's hands to bring personal and social righteousness upon the earth. When her massed influence overcomes a public evil or establishes a public good, men find the justification of her existence and a first-rate weapon of apologetic argument in her behalf. When wars come, the Church is blamed because she did not prevent them; when wars are over, she takes counsel how she may prove the validity of her message by making their recurrence impossible; and the pitiful dismemberment of the Church by sects and schisms is hated and deplored, not so much because of economic waste or theological folly, as because these insane divisions prevent social effectiveness in bringing the message of Christ to bear influentially on modern life.

Likewise, hope, deeply affected by modern ideas of earthly progress, is not primarily post-mortem, as it used to be. Men believe in immortality, but it seems so naturally the continuance of this present life that their responsible concern is chiefly centered here. The hopes which waken immediate enthusiasm and stir spontaneous response are hopes of righteousness victorious upon the earth. Because men believe in God, they believe that he has great purposes for humankind. The course of human history is like a river: sometimes it flows so slowly that one would hardly know it moved at all; sometimes bends come in its channel so that one can hardly see in what direction it intends to go; sometimes there are back-eddies so that it seems to be retreating on itself. If a man has no spiritual interpretation of life, if he does not believe in God, he may well give up hope and conclude that the human river is flowing all awry or has altogether ceased to move. A Christian, however, has a spiritual interpretation of life. He knows that human history is a river—not a whirlpool, nor a pond, but a river flowing to its end. Just as, far inland, we can tell that the Hudson is flowing to the sea, because the waters, when the tide comes in, are tinctured with the ocean's quality, so now, we believe that we can tell that the river of human history is flowing out toward the kingdom of our God. Already the setback of the divine ocean is felt among us in ideals of better life, personal, social, economic, national. That it is Christianity's function to believe in these ideals, to have faith in the possibility of their realization, to supply motives for their achievement, and to work for them with courage and sacrifice, is the familiar note of modern Christian hope.

The modern apologetic also is tinctured with this same quality. Not as of old is it a laboured working out of metaphysical propositions. Rather, a modern Christian preacher's defense of the Gospel may be paraphrased in some such strain as this: You never can achieve a decent human life upon this planet apart from the Christian Gospel. Neither outward economic comfort nor international treaties of peace can save the day for humanity. Not even when our present situation is described as "a race between education and catastrophe" has the case been adequately stated. What kind of education is meant? If every man and woman on earth were a Ph. D., would that solve the human problem? Aaron Burr had a far keener intellect than George Washington. So far as swiftness and agility of intelligence were concerned, Burr far out-distanced the slow-pacing mind of Washington. But, for all that, as you watch Burr's life, and many another's like him, you understand what Macaulay meant when he exclaimed: "as if history were not made up of the bad actions of extraordinary men, as if all the most noted destroyers and deceivers of our species, all the founders of arbitrary governments and false religions, had not been extraordinary men, as if nine tenths of the calamities which have befallen the human race had any other origin than the union of high