And beyond all this, it is certain that He Himself wins His authority by first submitting Himself to the moral judgment of His people. He rejects, in the second and third of the Messianic temptations after His baptism, the method of coercion. He rejects this, and stands before men submitting Himself to their moral judgment, to their conscience, to their capacity to understand pure goodness and love, as that capacity has grown through the civilisation which God Himself had guided as the preparation for His final revelation in His Son. So He submits Himself first of all to our moral judgment; and thus our conscience, coming down to us, as it does, out of the Divinely-guided history of the past, is the supreme authority; if we choose Him to be the Guide of our life it is because our conscience has first pronounced Him to be the highest and the holiest, which we must needs love when we see it. *APPENDIX III* *ON JUSTICE AND EDUCATION* As long as there are great numbers of citizens whose faculties are undeveloped it is impossible for society to be justly ordered. The democracies of the world have been curiously blind to this truth, as they have to the parallel truth that education is essential to true liberty. As long as there is a vast difference between a man’s actual worth to society and his potential worth, there will be two just claims concerning him, and no possibility of adjudicating between them. To treat a man who is in fact useless as though he were useful, is to injure the community by encouraging a parasite; to treat him as useless, when only lack of opportunity has prevented his becoming useful, is to injure him. A vast amount of the existing social order is an attempt to compromise between these two injuries, by inflicting a little of both. The only real solution is to be found in a complete educational system which will raise the actual worth of every man to the level of his potential work precisely by enabling him to realise his potentialities.