The Epicurean's varied and spontaneous joy in life is not diminished, but enhanced, by the Christian Spirit, which multiplies this joy as many times as there are persons whom one knows and loves. The Epicurean lives in the little world of himself, and a few equally self-centred companions. The Christian lives in the great world of God, and shares its joys with all God's human children. It is the absence of this larger world, the exclusive concern for his own narrow pleasures, that makes the consistent Epicurean, with all his polish and charm, the essentially mean and despicable creature we found him to be. To be sure, Mill, Spencer, and others have endeavoured to graft the altruistic fruits of Christianity on to the old Epicurean stock. There is this great difference, however, between such Christianised Epicureanism as that of Mill and Spencer, and Christianity itself. These systems have no logical bridge, no emotional bond by which to pass from the pleasures of self to the pleasures of others. They can and do point out the incompleteness of merely egoistic Epicureanism; they exhort us to care for the pleasures of others as we do for our own. But the logical nexus, the moral dynamic, the spiritual motive, is lacking in these systems; and consequently these systems fail to work, except with the few highly altruistic souls who need no spiritual physician. This logical bond, this moral dynamic, this spiritual motive which impels toward altruistic conduct, the Christian finds in Christ. He certainly did love all men, and care for their happiness as dearly as He cared for His own. But this same Christ is the Christian's Lord and Master and Friend. Yet friendship for Him, the acceptance of Him as Lord and Master, is a contradiction in terms, unless one is at the same time willing to cultivate His Spirit, which is the Spirit of service, the Spirit which holds the happiness and welfare of others just as sacred and precious as one's own. He that hath not this Spirit of Christ is none of His. Hence what men like Mill and Spencer preach as a duty, and support by what their critics have found to be very inadequate and fallacious logical processes, Christianity proclaims as a fact in the nature of God, as embodied in Christ, and a condition of the divine life for everyone who desires to be a child of God, a follower and friend of Jesus Christ. Christianity, therefore, includes everything of value in Epicureanism, and infinitely more. It has the Epicurean gladness without its exclusiveness, its joy without its selfishness, its naturalness without its baseness, its geniality without its heartlessness.