An important question arises: How shall the social teachings of Jesus become widely taught? Evangelistic Christianity, with its personal emphasis, cannot be expected adequately to carry the social message. Preachers, theologically trained, are bound to give the social phases of Christianity a secondary place. In recent years, however, a movement known as religious education has been acquiring momentum. Moreover, a social theory of religious education has been formulated. In this connection, Dr. George Albert Coe has perhaps done the most significant work. Our life, Dr. Coe believes, gets its largest meaning not from the fact of individual self-consciousness alone, but from the equally important fact that life is social.[XXVI-56] Without a belief in social consciousness, an endless existence after death, in terms of self-consciousness primarily, would be meaningless and probably valueless. Religion must solve the problem of establishing a Kingdom of Heaven on earth, and also train its votaries for a societal life in Heaven. The latter problem will be met easily when the former is solved. It is well illustrated by the young Christian lady from Virginia who asked: Won’t there have to be a separate Heaven for Negroes, since we hate them so here? In other words, will there not have to be a thousand or a million Heavens in order to accommodate happily all the antagonistic Christian groups now on earth? How can the Protestant Ulstermen and Catholic Irishmen live together lovingly in Heaven? The problem goes back to solving the social implications of Christianity in earthly relationships. The social aims of Christian education, according to Dr. Coe, are as follows: (1) Social welfare, or the control of the non-human environment in the interest of human life. (2) Social justice, or the inauguration of fair play in all the dealings of every individual, no matter how strong and shrewd, with every other individual, no matter how weak and ignorant. (3) A world society or the promotion of a code of conduct that leads to “the integration of all peoples into a single, democratically governed mankind.” Nationalism must melt into a larger regard for human beings; and that which is “a climactic expression of the selfishness, that is to say the injustice that is organized in our legal systems and our national sovereignties,” must be revealed to all, even in the Sunday schools.[XXVI-57] The implications of a sound social theory of religious education are met by the religious doctrine of personal fellowship between God and man, and between man and man; by a reorganization of the church as a religious institution in a way which shall put religious education on as scientific a basis as the ordinary day school education; and by training the church school pupils in the principles of social justice, co-operation, and love, as well as in matters pertaining to personal salvation.