At the sound of these voices the old idols fell--_Laissez-faire_ and _Laissez-aller_, Individualism and Self-content, Unrestricted Competition and the Survival of the Fittest. They all went down with a crash, like so many dishonoured Dagons; and, before their startled worshippers had time to reinstate them, yet another voice of warning broke upon our ears. _The Bitter Cry of Outcast London_, describing the enormous amount of preventable misery caused by over-crowding, startled men into recognizing the duty of the State to cope with the evil. Then came Henry George with his _Progress and Poverty_, and, as Dr. Holland says, he "forced us on to new thinking." That "new thinking" took something of this form--"Here are the urgent and grinding facts of human misery. The Political Economy of such blind guides as Ricardo and Bastiat and Fawcett has signally failed to cure or even mitigate them. Now comes a new prophet with his gospel of the Single Tax. He may, or may not, have found the remedy, but at any rate he has shown us more clearly than ever the immensity of the evil, and our responsibility for suffering it to continue. We profess and call ourselves Christians. Is it not about time that, casting aside all human teachings, whether Economic or Socialistic, we tried to see what the Gospel says about the subject, and about our duty in regard to it?" Out of this stress of mind and heart arose "The Christian Social Union." It was founded in Lent, 1889, and it set forth its objects in the following statement-- "This Union consists of Churchmen who have the following objects at heart:-- (i) To claim for the Christian Law the ultimate authority to rule social practice. (ii) To study in common how to apply the moral truths and principles of Christianity to the social and economic difficulties of the present time. (iii) To present CHRIST in practical life as the Living Master and King, the enemy of wrong and selfishness, the power of righteousness and love." The Christian Social Union, originating with some Oxford men in London, was soon reinforced from Cambridge, which had fallen under the inspiring though impalpable influence of Westcott's teaching. Westcott was, in some sense, the continuator of Mauricianism; and so, when Westcott joined the Union, the two streams, of Mauricianism and of the Oxford Movement, fused. Let Dr. Holland, with whom the work began, tell the rest of the story--"We founded the C. S. U. under Westcott's presidentship, leaving to the Guild of St. Matthew their old work of justifying God to the People, while we devoted ourselves to converting and impregnating the solid, stolid, flock of our own church folk within the fold.... We had our work cut out for us in dislodging the horrible cast-iron formulae, which were indeed wholly obsolete, but which seemed for that very reason to take tighter possession of their last refuge in the bulk of the Church's laity."