should give my body to be burned, and have not charity, it profiteth me nothing.”[1] Philanthropy, on the other hand, is the love of man for the sake of man; in other words, humanitarianism. It is a human affection springing from natural motives. To alleviate human sufferings, and promote human pleasures and enjoyments, are its aims. Its object is the body rather than the soul, earth rather than heaven, time rather than eternity. Its motive power is sentiment or feeling rather than reason or religion. It is a sensitiveness to all human suffering, because suffering or pain is repulsive to human nature. Philanthropy is a virtue in the natural order, springing from human motives, and not a supernatural virtue springing from religious motives and inspired by divine grace. Philanthropy is good in itself, for our human nature still remains; nature and grace are not antagonistic, and may co-exist; nature is dependent on grace to raise it to the supernatural state and transform it into charity. Charity includes philanthropy, as the greater includes the lesser. Philanthropy without charity is earthly in its aims, frequently rash and sometimes unjust in its measures, tyrannical in the exercise of power, and not unfrequently barren in its results. Now, the church and the state are the organized representatives of these two virtues, the divine and the human. The church is a divine kingdom, and cultivates the divine virtue of charity; the state is a human kingdom, and cultivates the human virtue of philanthropy. The church is a supernatural body, and practises the supernatural virtue of charity; the state exists in the natural order, and practises the natural sentiment of philanthropy. The church is of heaven, and her greatest jewel, charity, is of heaven; the state is of earth, and the greatest of her merits is philanthropy, which is of earthly birth. The church is eternal, so is charity; the state is temporal, as is philanthropy. The church is of God, God is charity, so the church is charity; the state is of man, so is philanthropy. The rewards of the one are eternal; of the other, temporal. Charity is a Christian virtue, and can violate no other Christian virtue in adopting her measures; she cannot make the end justify the means; but philanthropy is a human virtue, and stops at no means necessary to attain its end. Abuses are not necessarily the results of philanthropy, for philanthropy, guided by even human reason, is capable of respecting the rights of God and men, and, when guided by supernatural grace, is exalted to charity.[2]