The first resource which would seem to be of social value is the social imagination which religion, at its best, develops upon the basis of its high evaluation of personality. A spiritual interpretation of the universe may not issue automatically in a high appreciation of human personality, but religion is never quite able to deny this ethical implication of its faith, and in occasional moments of high insight it revels in it. It persuades men to regard their fellows as their brothers because they are all children of God. It insists, in other words, that temporal circumstance and obvious differences are dwarfed before the spiritual affinities which men have through their common relation to a divine creator. Thus Jesus could deal sympathetically with the harlot of the street, the publican at the gate, the Samaritan woman at the well and the blinded fanatics and their dupes who crucified him. The apostle Paul, though he did not always understand the genius of his master, was nevertheless able to apprehend this central dogma at the heart of religion and declare: “In Christ there is neither Jew nor Greek, neither bond nor free.” Celsus, the critic of the Christian church in the first century, derides the church for its failure to distinguish between outcasts and respectable citizens. The fervor and consistency with which the church has espoused the ideal of the equal worth of all personalities has not always equaled that of the early church; many compromises with the brute facts of history have been made; yet the church has never been able to betray this faith altogether. The missionary enterprise with all its weaknesses is still a revelation of this power in religion. Oceans are bridged and varying circumstances of race and environment are ignored in order that the soul inspired by God may claim kinship with other souls of every race and every clime.