(3) Already these ideals have begun to take shape. The most significant feature of modern times is the growing spirit of democracy. Men of all classes are awakening to their rights, and are accepting their share in the task of social reconstruction. 'We know how the masses,' says Eucken, 'are determined to form a mere dependent body of the so-called higher classes no longer, but to take the problem of life independently into their own hands.'[24] But while the modern democratic movement is not without its hopeful aspects, it is fraught also with grave perils. It is well that the people should awake to their obligations, and realise the meaning of life, especially in its social implications. But there is a danger that culture may not advance with emancipation, and while the masses demand their rights they may not at the same time discern their duties. For rights involve duties, and emancipation, as we have seen, is not liberty. The appeal of the socialistic party is to the equality of all who bear human features. It sounds plausible. But there never has been, nor never can be, such equality. Nature and experience alike reveal a pronounced and insuperable inequality among men. The law of diversity strikes deep down into the very origin and constitution of mankind. The equality proclaimed by the French Revolutionists is now regarded as an idle dream. Not equality of nature but equity before the law, justice for all, the opportunity for every man to realise himself and make the most of the life and the gifts which God has given him--that is the only claim which can be truly made. 'The only idea,' says Eucken, 'which can give to equality any meaning is the conviction that humanity has spiritual relations, that each individual has a value for himself and for the whole because he is a part of a larger spiritual world.' Hence if democracy is truly to come to its own and fulfil its high vocation, the Pauline figure of the reciprocal influence of the body and its members must be proclaimed anew as the ideal of the body politic--a unity fulfilling itself in difference--an organic life in which the unit finds its {236} place of security-and-service in the whole, and the whole lives in and acts through the individual parts. If we are to awaken to the high vocation of the Christian state, to realise the possibilities of our membership one with another, a new feeling of manhood and of national brotherhood, a new pride in the community of life, must take possession of our hearts. We need, as one has said, a baptism of religious feeling in our corporate consciousness, a new sense that we are serving God in serving our fellows, which will hallow and hearten the crusade for health and social happiness, and give to every citizen a sense of spiritual service. III