If evil is socialized, salvation must be socialized. The organization of the Christian Church is a recognition of the social factor in salvation. It is not enough to have God, and Christ, and the Bible. A group is needed, organized on Christian principles, and expressing the Christian spirit, which will assimilate the individual and gradually make him over into a citizen of the Kingdom of God. Salvation will rarely come to anyone without the mediation of some individual or group which already has salvation. It may be very small and simple. “Where two or three are gathered in my name, there am I in the midst of them.” That saying recognizes that an additional force is given to religion by its embodiment in a group of believers. Professor Royce has recently reasserted in modern terms the old doctrine that “there is no salvation outside of the Church,” calling the Church “the beloved community.” Of course the question is how intensively Christian the Church can make its members. That will depend on the question how Christian the Church itself is, and there’s the rub. The Church is the permanent social factor in salvation. But it has cause to realize that many social forces outside its immediate organization must be used, if the entire community is to be christianized. In the earliest centuries Christianity was practically limited to the life within the Church. Being surrounded by a hostile social order, and compelled to fence off its members, it created a little duplicate social order within the churches where it sought to realize the distinctively Christian social life. Its influence there was necessarily restricted mainly to individual morality, family life, and neighborly intercourse, and here it did fundamental work in raising the moral standards. On the other hand, it failed to reorganize industry, property, and the State. Even if Christians had had an intelligent social and political outlook, any interference with the Roman Empire by the low-class adherents of a forbidden religion was out of the question. When the Church was recognized and favored under Constantine and his successors, it had lost its democratic composition and spirit, and the persons who controlled it were the same sort of men who controlled the State.