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Again, orthodoxy declares that human nature is inherently “bad,” while true Christianity, endorsed by psychology, proclaims it inherently “good,” which means that, properly guided, properly educated, it is creative and contributive rather than destructive. No more striking proof of this fact can be cited than the modern experiment in prison reform in which hardened convicts, when “given a chance,” frequently become useful citizens. Unjust and unintelligent social conditions are the chief factors in making criminals.

Our most modern system of education, of which Professor John Dewey is the chief protagonist, is based upon the assertions of psychology that human nature is essentially “good” creative. Every normal child is supposed to have a special “distinction” or gift, which it is the task of the educator to discover. This distinction found, the child achieves happiness in creation and contribution. Self-realization demands knowledge and training: the doing of right is not a negative but a positive act; it is not without significance that the Greek word for sin is literally “missing the mark.” Christianity emphasizes above all else the worth of the individual, yet recognizes that the individual can develop only in society. And if the individual be of great worth, this worth must be by society developed to its utmost. Universal suffrage is a logical corollary.

Universal suffrage, however, implies individual judgment, which means that the orthodox principle of external authority is out of place both in Christianity and democracy. The Christian theory is that none shall intervene between a man’s Maker and himself; democracy presupposes that no citizen shall accept his beliefs and convictions from others, but shall make up his own mind and act accordingly. Open-mindedness is the first requisite of science and democracy.

What has been deemed, however, in Christianity the most unrealizable ideal is that which may be called pacifism–to resist not evil, to turn the other cheek, to agree with your adversary while you are in the way with him. “I come not,” said Jesus, in one of those paradoxical statements hitherto so difficult to understand, “I come not to bring peace, but a sword.” It is indeed what we are fighting for–peace. But we believe today, more strongly than ever before, as democracy advances, as peoples tend to gain more and more control over their governments, that even this may not be an unrealizable ideal. Democracies, intent on self-realization and self-development, do not desire war.

The problem of social science, then, appears to be to organize human society on the principles and ideals of Christianity. But in view of the fact that the trend of evolution is towards the elimination of commercial competition, the question which must seriously concern us today is–What in the future shall be the spur of individual initiative? Orthodoxy and even democratic practice have hitherto taken it for granted–in spite of the examples of highly socialized men, benefactors of society–that the average citizen will bestir himself only for material gain. And it must be admitted that competition of some sort is necessary for self-realization, that human nature demands a prize. There can be no self-sacrifice without a corresponding self-satisfaction. The answer is that in the theory of democracy, as well as in that of Christianity, individualism and co-operation are paradoxically blended. For competition, Christianity substitutes emulation. And with democracy, it declares that mankind itself can gradually be rained towards the level of the choice individual who does not labour for gain, but in behalf of society. For the process of democracy is not degrading, but lifting. Like Christianity, democracy demands faith, and has as its inspiring interpretation of civilization evolution towards a spiritual goal. Yet the kind of faith required is no longer a blind faith, but one founded on sane and carefully evolved theories. Democracy has become a scientific experiment.

In this connection, as one notably inspired by emulation, by the joy of creative work and service, the medical profession comes first to mind. The finer element in this profession is constantly increasing in numbers, growing more and more influential, making life less easy for the quack, the vendor of nostrums, the commercial proprietor of the bogus medical college. The doctor who uses his talents for gain is frowned upon by those of his fellow practitioners whose opinion really counts. Respected physicians in our cities give much of their time to teaching, animating students with their own spirit; and labour long hours, for no material return, in the clinics of the poor. And how often, in reading our newspapers, do we learn that some medical scientist, by patient work, and often at the risk of life and health, has triumphed over a scourge which has played havoc with humanity throughout the ages! Typhoid has been conquered, and infant paralysis; gangrene and tetanus, which have taken such toll of the wounded in Flanders and France; yellow fever has been stamped out in the tropics; hideous lesions are now healed by a system of drainage. The very list of these achievements is bewildering, and latterly we are given hope of the prolongation of life itself. Here in truth are Christian deeds multiplied by science, made possible by a growing knowledge of and mastery over Nature.