If, however, the innovation is in the direction of enlarging human life, it will in the end win its way. A third danger is that of institutionalism, where the organization as such becomes an end in itself without regard to the human interests involved. The Master's fiercest condemnations were for those who put any institution before the fulfillment of the human ideals. In the parable of the good Samaritan it is noteworthy that it was the priest and the Levite who passed by on the other side. It is hard to resist the feeling that the Master implied that the priest and Levite had been institutionalized into a lack of humanity. Making allowance now for all these dangers against which believers must guard, the chances are that interpretation of a book so human as the Scriptures is not final until it has received the real, though not necessarily formal, sanction of the body of believers. So thoroughly does the biblical revelation turn around the supremacy of the distinctively human values that we must insist that anything which would run counter to these values is alien to the spirit of the revelation, and, therefore, to comprehension of that revelation. We do not wish to be extreme, but it is hard to see how, in our day, for example, any who fail to put human rights in the first place can really master the scriptural revelation. We have spoken of the Master's rebukes of any form of institutionalism which stands in the way of human rights. Institutions at best are instruments; they exist merely for the purpose of bringing men to larger life; but these institutions sometimes get petrified into custom and become glorified by long practice, and even made sacred by adherents who look upon them as ends in themselves. Then there is no recourse except to break the institutions in the name of larger human life. If we could put ourselves back in the times of Jesus and feel something of the sacredness with which the Jews regarded the Sabbath, we would know the tremendous force of the Master's daring when he declared that the Sabbath was made for man and not man for the Sabbath. The Master was also insistent upon the priority of human rights as over against property rights. It is perfectly true that Jesus did not encourage any propaganda for social reform. It is a mistake to try to read any form of modern Socialism into his teaching. Socialism is the theory of a particular time. Many of its outstanding features will no doubt one day be adopted; and the world will then move forward toward something else. Very likely three centuries from the present date the well-advanced communities of the world will be living under systems which will make Socialism itself look like the most hopeless and reactionary conservatism. The scriptural revelation, however, has not to do with the details of any particular scheme. It aims, rather, at the setting on high of the human ideal, an ideal which will, if given a chance,