The "United Christendom" is to be the union of all men in the idea of time and applied Christianity, in the sense of a humanity that approaches more nearly to God. The new religion only values and lays stress on life, on "morality lived"; doctrine and dogma must be laid aside; and thus Von Egidy arrives at the remarkable paradox of "a religion without dogma or confession." The purpose of religion is practical, and in dogmas he sees forms, among which each individual may choose for himself, forms which (according to the main principle of development which he places in the forefront of all his arguments) are in a state of continual flux and change. What religion has to offer is to be expressed not in dogmas, but only in points of view; not in institutions, but in directions for guidance. For this purpose it is not necessary that Egidy's disciples should form themselves into a church, for that even contradicts the spirit of this religion; their master rather tells them "to organise nothing, to actualise nothing." Not parties, nor unions, but only persons and actions, is what he wants, and these will each in his own way lead men into the earthly paradise of which Egidy speaks with truly prophetic confidence. The State, as we now know it, is for Egidy, who goes to work very cautiously, no more and no less than a link in the eternal chain of development; a stage, beyond which he looks into a divinely appointed kingdom of the future, that will no longer rest upon the pillars of force and fear, which "contradict the consciousness of God, wherein there will be no difference between governed and government." He quickly disposes of the objection that men are not fit for such an ideal State. "Once we have created conditions in accordance with the divine will, the men for them will be there. If there was a paradise for the first primitive man, why should there not be one for civilised man of to-day? We only need to create it for ourselves; and once we have gained entrance to it we shall not be driven out of it a second time--we have had our warning. Of course the 'old Adam' must be left outside." Of course! But Egidy forgets in the ardour of inspiration that it is not so easy to leave the old Adam outside, and that his assumption of a primitive paradise for mankind, for the _homme sauvage_ of the "social contract," directly contradicts the theory of evolution which he has just unhesitatingly accepted. He also contradicts himself when he at first maintains that the "conditions in accordance with the divine will" will produce men fitted for them, and afterwards says: "Do not let us trouble about programmes and systems, or modes of execution; only get the right men, and we need not trouble ourselves about how to realise our proposals."