CHRISTIAN CHURCH AND SOCIAL UNITY 463
patristic literature has preserved for us is in connection with the preservation of correctness in doctrine. Indeed, the great structure of the Roman church and the growth of the New Tes- tament canon are the results of the attempt made by earnest men and women in the early Christian centuries to bring men into orthodoxy. Protestantism, although originating in a revolt against coerced uniformity, and often overemphasizing Christian individualism, has itself, within the limits of separate denomina- tions, too often attempted likewise the impossible task of accom- plishing universal, authoritative orthodoxy. The result of all these efforts to reverse the natural workings of Christian forces has ultimately been failure. No reform can run long against nature. Heresy, like the church, has sprung from the blood of its martyrs. But coercion, though it still exists, is becoming an anachronism. We are getting to understand — though in some quarters very slowly — that a man who differs from us in opinion is not of necessity a bad and blasphemous man. In the same proportion as each denomination recognizes that its work is not to force men to pronounce accurately some shibboleth, but to create God-fearing, man-loving, honest lives, does it come to insist upon such teachings as are born of universal Christian experience rather than of disproportionate emphasis upon the interpretation of the Scripture. By endeavoring to give men more abundant life rather than a more voluminous theology the church will far more than now contribute toward denominational unity, and also toward a magnificent Christian unity that will not only embrace theological opponents, but bind together social classes as well. But for the church to attempt to save society by philosophy made over into a theology is desperate foolishness. Theology, invaluable, indispensable as it is, always has been and always will be a disintegrating force. To simplify theology is to help unify society. With all the stern realities of uncoordinated social life pressing in upon Chris- tian people, it is suicidal to waste time discussing iota subscripts and the calculus of religion. The way of the church to social efficiency does not lie through heresy trials. If it would make toward unity, its appeal must be to life ; and, so far as social
