Free Religion sacrifices the motive power derived from association and religious sympathy for the sake of a larger intellectual freedom. The result is individualism. It founds no churches, but spends much force in criticising the Christian community, its belief, and its methods. These are, no doubt, open to criticism, which would do good if administered sympathetically and from within, but produce little result when delivered in the spirit of antagonism. Imperfect as the Christian Church is, it ought to be remembered that in it are to be found the chief strength and help of the charities, philanthropies, and moral reforms of our time. Every one who has at heart a movement for the benefit of humanity appeals instinctively for aid to the Christian churches. It is in these that such movements usually originate, and are carried on. Even when, as in the antislavery movement, a part of the churches refuse to sympathize with a new moral or social movement, the reproaches made against them show that in the mind of the community an interest in all humane endeavor is considered to be a part of their work. The common life and convictions of these bodies enable them to accomplish what individualism does not venture to undertake. Individualism is incapable of organized and sustained work of this sort, though it can, and often does, coöperate earnestly with it. The teaching of Jesus is founded on the synthesis of Truth and Love. Jesus declares himself to have been born "to bear witness to the truth," and he also makes love, divine and human, the substance of his gospel. The love element produces union, the truth element, freedom. Union without freedom stiffens into a rigid conservatism. Freedom without union breaks up into an intellectual atomism. The Christian churches have gone into both extremes, but never permanently; for Christianity, as long as it adheres to its founder and his ideas, has the power of self-recovery. Its diseases are self-limited.