work itself out into the concrete forms best suited to each age, and which will not have exhausted its vitality when all that is good in the programs of our particular day shall have been incorporated into social practice. But let us linger for a moment around the blighting effect of placing property rights in front of human rights. If anyone at this juncture becomes nervous and insists that we are likely to introduce the new-fangled notions of the present day into a discussion where they are out of place, let us remind such a one that the danger of putting the material before the spiritual has always been the chief stumbling stone in the path of the biblical revelation. It may be too much to say with the old version that the love of money is the root of all evil, but the Scriptures place the sin of greed in the forefront among the evils that block the revealing process. Jesus said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." With God a morally miraculous redemption is entirely possible; but Jesus declares that there is no need of our trying to minimize the power of the present world to blind us to visions of the spiritual world. For many forms of wrongdoing the Master had a willingness to make allowances; for the sin of placing material desires above human welfare he had unsparing condemnation. In the day of Jesus the world had an opportunity such as it never had before confronted to learn spiritual truth. What manner of opposition was it which prevented that truth from running its full course? Largely the opposition of money interests. The Pharisees had need to keep alliance with the temporal powers. It is not without significance that Jesus was betrayed for money. It is not without significance too that Jesus's picture of the Judgment Scene concerns itself largely with the rewards for those who discharge the tasks of simple human kindness. It means much to find Jesus hinting at an unpardonable sin on the part of those who call deeds of human relief works of Beelzebub. It is certainly food for reflection that the fiercest condemnations in his parables are for those who miss the human duties in their regard for the possessions of this world. We repeat that we would not be extreme, but when we see the disregard of human life in modern industrialism; when we behold the attempts of property interests to get control of all channels for the shaping of public opinion; when we see rent, interest, and dividends more highly rated than men, women, and children, we cannot help feeling that the deeper penetration into the Scriptures cannot arrive except through an emphasis upon fundamental human rights so mighty that all institutional creations of industrialism or ecclesiasticism shall be put into the secondary place and strictly kept there. This is not railing against wealth. It is simply calling attention to the fact that