bankrupt the firm had made larger profits than ever before, for the people had responded in similar vein, and working with a very different spirit, had produced a much larger output.

It wouldn't do, on the basis of his principle, to take the larger profits that had come from the increased efforts of his workers, so he arranged to divide the profits among them in accordance with what they were receiving. Again the reaction came, this time in the form of a petition from the highest-paid workers saying that it was not fair for them to receive so large a proportion of the profits, in addition to their wages, and asking that the profits be divided equally among all who had worked the same length of time. They, too, reacted to the spirit in which they were approached, and so the thing has gone on with many subsequent developments and a complete change of spirit in the relations inside the factory and with the public.

The task of creating the realities of the divine order which is entrusted to men rests constantly upon the primary fact that this is God's world, where possibilities of brotherhood and co-operation exist. The recognition of that world is an act of faith from which the creative process starts.

Another employer, instead of complaining about his shiftless workers who do not know how to spend intelligently the wages they receive, carried on a campaign of education for a period before a large division of profits was to be made to them, and on checking up the disposition they made of their share, accounted for practically one hundred per cent in savings, stock investments, property and improvements.

You hear about the ignorant foreigners who are working at our trades. Recently I tested out a large group in regard to their ability to speak languages and found a great many who could speak three or four and a considerable number who could speak five, six and seven. With my one language and no productive trade I concluded that I was in no position to use that contemptuous epithet.

There is also much loose talk about the subnormal brutes in our penitentiaries. Thomas Mott Osborne, believing in the possibilities even in such men, proceeded to call forth those possibilities by trusting the men and making an appeal to their manhood. Dangerous, foolish, immoral were the comments which were made upon the enterprise; but it worked, and he has in the process fitted those men to return to a decent common life with their fellows.

Herbert Gray has said: "I remember the time when I supposed that Jesus loved all men simply because He believed it to be His duty, and whether or no He found in them anything to be loved. The idea was, of course, grotesquely foolish. God himself could not love what is essentially unlovable. No! Jesus loved men and women because He could always find in them something worthy to be loved—some possibility, at the worst, which was a fit object even for divine love. He could detect in each instance that which justified the declaration that man was made in the image of God."

There is very little use in arguing questions of the elimination of war, the reorganization of industrial relations, new methods of dealing with criminals, school technique, or the foundations of political government with those who are unable to detect in men elements of worth which can be counted upon. The basis on which such people take their stand is so far removed from that of those who see this world of human relationships as a field for the operation of the creative spirit that only misunderstanding is apt to result from such discussions.

When one has not that understanding of human relationships, then domination, coercion, suppression, restraint are the logical methods which must be employed in all those fields when men and women do not evince a desire to co-operate in the common life. The protection of the interests of the right-minded must take precedence over the indulgence in sentimentality. When we are strong enough we'll talk disarmament. Knock the brute down first and argue with him afterward. Without discipline you can't have education. No government can allow its citizens to talk against it. These are sentiments which we hear again and again. They proceed quite reasonably from a different but false conception of human nature.

It is useless to try to meet such reasoning and prove it false, as long as we leave unchallenged the basis from which it proceeds. There is where the work has to be done. There is where there is a call for a new evangel today, to reveal to men that same simple message that Jesus proclaimed so long ago, that this is God's world and that we can bring to development the good that lies everywhere about us in men. When we have done that we can discuss these problems in terms of understanding. Until we have done it, we are merely beating the air.

We in the modern world need, above many things, a new understanding of forgiveness. In spite of much that has been written by our really great Christian thinkers who have been blessed with the child-like heart, and in spite of the experience of the many who have tried it out, forgiveness is still regarded by the great multitude as a somewhat difficult Christian duty. It is the response which we have to make when one who has wronged us comes repentant. Instead of exacting our rights, we must generously call the debt off, although as we have heard lately, these are some things which it would really be un-Christian to forgive.

But as Dr. Nash reminds us: "If man sinned against, draws back into his innocence and waits until the offender comes to himself, he abandons his little world to the devil. * * * Forgiveness alone makes a full repentance possible." And Herbert Gray carries the thought still farther when he says: "The secret of Christ's demand is in the fact that forgiveness is the only ultimately successful way of overcoming evil. * * * It ends evil because it wins the evildoer. It gets at the root of evil and undermines the spirit which produces strife. It saves the sinner because it makes its appeal to the good that is in him and calls it into life."

Those who say that we must forgive our enemies, but that of course it would be immoral to do so while they are still unrepentant, are as far from understanding Christ's principle as a certain churchman, whom I once heard say that he had no hope of our ever achieving Christian unity, but that he was still praying for it. So far from being the dutiful response to an attitude of repentance, it is rather the creative power which brings out the latent possibilities which have been obscured by sin and evil.

It is the basis of what might be called the divine process of getting even. A group of boys were playing ball one time, and one of the number in a spirit of exasperation threw the ball into a swamp, where it was lost. The owner of the ball came in to his uncle fuming and declaring that he was going to get even. "What are you going to do about it?" asked his uncle. "How are you going to get even?"

"Oh, I'll fix him. We won't let him play on the team," said the boy.

"It was a rather dirty trick, wasn't it? Sort of a low-down thing to do?" continued the uncle.

"It certainly was, but I'll get even."

"You might say, then," said the uncle, "that he was like the swampy mire that he threw the ball into, compared with the firm, high ground where you were playing?"

"Yes."

"Well, if you are going to get even," concluded the uncle, "you'll either have to go down into the mire with him or get him up on to