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with slaves and did not avoid the plague; they longed to share the

common lot that they might receive the constant revelation. It

was a new treasure which the early Christians added to the sum of

all treasures, a joy hitherto unknown in the world —the joy of

finding the Christ which lieth in each man, hut which no man

can untold save in fellowship. A happiness ranging from the heroic to the pastoral enveloped them. They were to possess a revelation as long as life had new meaning to unfold, new action to

propose.

I believe that there is a distinct turning among many young

men and women toward this simple acceptance of Christ's message. They resent the assumption that Christianity is a set of ideas

which belong to the religious consciousness, whatever that may

he. They insist that it cannot he proclaimed and instituted apart

from the social life of the community and that it must seek a simple and natural expression in the social organism itself. The Settlement movement is only one manifestation of that wider

humanitarian movement which throughout Christendom, but

preeminently in England, is endeavoring to embody itself, not in

a sect, hut in society itself.

I believe that this turning, this renaissance of the early Christian humanitarianism, is going on in America, in Chicago, if you

please, without leaders who write or philosophize, without much

speaking, hut with a bent to express in social service and in terms

of action the spirit of Christ. Certain it is that spiritual force is

found in the Settlement movement, and it is also true that this

force must be evoked and must he called into play before the success of any Settlement is assured. There must be the overmastering belief that all that is noblest in life is common to men as men,

in order to accentuate the likenesses and ignore the differences

which are found among the people whom the Settlement constantly brings into juxtaposition. It may be true, as the Positivists

insist, that the very religious fervor of man can be turned into

love for his race, and his desire for a future life into content to

live in the echo of his deeds; Paul's formula of seeking for the

Christ which lieth in each man and founding our likenesses on

Him, seems a simpler formula to many of us.

In a thousand voices singing the Hallelujah Chorus in Handel's

"Messiah," it is possible to distinguish the leading voices, but

the differences of training and cultivation between them and the

voices of the chorus, are lost in the unity of purpose and in the