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<p align="right">destroyed. Even should historical research show, with a high degree of probability, that the historical Jesus thought and spoke about human
society otherwise than he is made to do in the New Testament, its doctrines would still remain unaltered for the Church. For the Church, that which is
written in the New Testament must forever remain the Word of God. Here, apparently, only two things are possible. Either the Church may renounce,
in the manner of the Eastern Church, the responsibility of taking up any attitude to the problems of social ethics, at which point it ceases to be a
moral force and limits itself to purely decorative action in life. Or it may follow the other path taken by the Western Church, which has always
incorporated in its teachings those social ethics which best served its [273] interests at the moment and its position in state and society. It has
allied<B>itself with the feudal lords against the serfs, it has supported the slave-economy of American plantations, but it has also—in the case</B>of
Protestantism and especially in Calvinism—made the morals of the rising Rationalism its own. It has promoted the struggle of the Irish tenants
against the English aristocrats, it has fought with the Catholic trade unions against the entrepreneurs, and with the conservative governments
against social democracy. And in each case it has been able to justify its attitude by quotations from the Bible. This too amounts in fact to an
abdication by Christianity in the field of social ethics, for the Church becomes thus a volitionless tool in the hands of time and fashion. But what
is worse: it attempts to base each phase of partisanship on the teaching of the Gospels and in this way encourages every movement to seek scriptural
justification for its ends. Considering the character of the scriptural phiages so exploited, it is clear that the more destructive doctrines are </p>
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<p align="right">bound to win. But even if it is hopeless to try to build up an independent Christian social ethic on the Gospels, might it not be possible to bring Christian
doctrines into harmony with a social ethic<U>that promotes social life instead of destroying it, and thus to utilize the great forces</U>of
Christianity in the service of Civilization? Such a transformation would not be unprecedented in history. The Church is now reconciled to the fact
that modern research has exploded the fallacies of the Old and New Testaments with regard to natural science. It no longer burns at the stake
heretics who maintain that<B>the world moves in space, or institutes inquisitional proceedings against</B>the man who dares to doubt the raising of
Lazarus and the bodily resurrection of the dead. Even priests of the Church of Rome are today permitted to study astronomy and the history of
evolution. Might not the same be possible then in sociology? Might not the church reconcile itself with the social principle of hi cooperation by </p>
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<p>the division of labour? Might not the very principle of Christian love be interpreted to this end? These are questions which interest not only the Church. The fate of
Civilization is involved. For it is not as if the resistance of the Church to liberal ideas was harmless. The Church is such a tremendous power that
its enmity to the forces which bring society into existence would be enough to break our whole culture into fragments. In the last decades we have
witnessed with horror its terrible transformation into an enemy of society. For the Church, Catholic as well as Protestant, is not the least of the .</p>
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