Such an argument, however, simply invites refutation. It is pointed out that when the whole of one section of Christendom was organised as a single religious community under the Pope, men did, as a mere matter of historical fact, fight and hate even more bitterly than now. A common membership in one Catholic Church did not prevent Edward III. and Henry V. from making war upon their neighbours across the English Channel. And at this moment Roman Catholic Frenchmen appear to be fighting against Roman Catholic Bavarians with no more signs of fellowship between the opponents than appear in other parts of the field of war. So far as the Church is organised as a unity, this does not, in fact, create unity of spirit in its members sufficient to mitigate national antagonisms. And this, it will be urged, is only to be expected. "The wind bloweth where it listeth," and machinery cannot control the spirit. It is only a personal faith in Christ that will lift men above natural divisions so that they spontaneously recognise as brothers those who have similar faith. To build up again a great ecclesiastical organisation which shall include all Europe, or even all the world, will not of itself create friendship between the members who compose it if otherwise they are antagonistic. Individual conversion, not ecclesiastical statesmanship, is the one thing needful; nothing can take its place. No; of course nothing can take its place. And of course an all-comprehensive lukewarm Church will share the fate of its smaller counterpart at Laodicea. When it is said that the Universal Church is not a reality, it is not only the absence of a world-wide organisation that is deplored; still worse is the total absence of any typical manner of life by which members of the Church may be known from others. Men die for Great Britain, not because Britain is a united kingdom, but because there is a definite British character which is ours and which we love. But there is no specifically Christian type of character actually distinguishing members of the Church from others which may make men ready to die for Christendom. Christians differ from others, as Spinoza bitterly remarked, not in faith or charity or any of the fruits of the Spirit, but only in opinion. Assuredly individual conversion is the primary requisite. But half our troubles come from these absurd dilemmas. Do you believe in faith or in organisation? Well; do I believe in my eyes or my ears? Why not in both? Of course organisation cannot take the place of faith; of course faith without order is better than order without faith. But why cannot we have in the Church what we have got in the nation faith operative through order as loyalty is operative through the State and in service to it?