"I look about me," he said, "at Christian nations, and I see that they are the leaders of the world. Pagan nations are far behind them in wealth, in happiness, in social order. I look at our Courts and I find justice administered to all alike, pure and without prejudice. Our crime decreases, our education increases, and our wealth increases even faster; the artisan now is where the middle class was a hundred years ago, the middle class now lives better than the rich did. Our science advances from marvel to marvel. Our country is a network of railroads, our ships cover the seas, our prosperity is unbounded, and in a greater or less degree all Christian nations share it. But when we turn to Pagan nations, what do we see? Anarchy and injustice, wars and rebellions, ignorance and poverty. To me no greater proof of the truth of Christianity can be than this difference. In fact, it is Christianity." I am not concerned here to follow the writer into his arguments. He is probably one of those who thinks that all our civilisation is due to a peculiar form of Christianity. There are others who hold that all our advance has been made in spite of Christianity. I am only concerned now with the meaning of the word. The way I use the word is to denote the cult of Christ. A Christian to me means a man who follows, or who professes to follow, the example of Christ and to accept all His teaching; to be a member of a Church that calls itself Christian. I use it irrespective of sects to apply to Catholic and Greek Church, Quaker and Skopek alike. I am aware that in Christianity, as in all religions, there has been a strong tendency of the greater emotions to attract the lesser, and of the professors of any religion to assume to themselves all that is good and repudiate all that is evil in the national life. I have no quarrel here with them on the subject. Nor do I wish to use the word in any unnecessarily narrow sense. Are there not also St. Paul and the Apostles, the Early Fathers? So be it. But surely the essence of Christianity must be the teaching and example of Christ? I do not gather that any subsequent teacher has had authority to abrogate or modify either that teaching or example. As to addition, is it maintained anywhere that the teaching and example are inadequate? I do not think so. And therefore I have defined my meaning as above. Let us be sure of our words, that we may know what we are talking about. In the word "religion" I have more difficulty. It does not carry any meaning on its face as Christianity does. It is an almost impossible word to define, or to discover the meaning of. It is so difficult that practically all the book is an attempt to discover what "religion" does mean. I nearly called the book, "What is the Meaning of Religion?"