The New Reformation will be wrought out with weapons that are not carnal. One of the lessons that the church has learned, in the nineteen centuries of its history, is that it must keep itself free from all suspicion of entanglement with physical force. That statement needs qualification. It is not universally true. The Greek church, as we have seen, is still fatally involved in political complications; the Roman church, while forced to abstain from the use of the temporal power, has maintained its right to use it; and other state churches, as those of England and Germany, retain some hold upon the political arm. But we are speaking of the church in our own country; and of the American church it is true that it has ceased to rely upon the power of the state. The entire divorce which our constitution decrees between the government of the church and the government of the state has become, with us, a settled policy, which we do not wish to disturb. It is doubtful whether intelligent Roman Catholics in the United States would be willing to have this condition changed, and no other Christians would for one moment consent to it. What the church does in the way of improving social conditions must, therefore, be done by purely moral and spiritual agencies. Society is not to be Christianized by any kind of coercion. The church cannot use force in any way, nor can it enter into any coalition with governments that rest on force. "It is not by might nor by power, but by my Spirit, saith the Lord," that the kingdoms of this world are to become the kingdoms of our Lord and of his Christ. It is as irrational to try to propagate Christianity by coercive measures of any description, as it would be to try to make plants grow by applying to them mechanical pressure. Nor can the church undertake to dictate or prescribe the forms of industrial society. Its function is not the organization of industry. It would not wisely attempt to decide between different methods of managing business.