A. Their influence on civilization in general, securing a recognition of principles which heathenism ignored, such as Garbett mentions:

(a) the importance of the individual;

(b) the law of mutual love;

(c) the sacredness of human life;

(d) the doctrine of internal holiness;

(e) the sanctity of home;

(f) monogamy, and the religious equality of the sexes;

(g) identification of belief and practice.

The continued corruption of heathen lands shows that this change is not due to any laws of merely natural progress. The confessions of ancient writers show that it is not due to philosophy. Its only explanation is that the gospel is the power of God.

Garbett, Dogmatic Faith, 177-186; F. W. Farrar, Witness of History to Christ, chap. on Christianity and the Individual; Brace, Gesta Christi, preface, vi ? ?Practices and principles implanted, stimulated or supported by Christianity, such as regard for the personality of the weakest and poorest; respect for woman; duty of each member of the fortunate classes to raise up the unfortunate; humanity to the child, the prisoner, the stranger, the needy, and even to the brute; unceasing opposition to all forms of cruelty, oppression and slavery; the duty of personal purity, and the sacredness of marriage; the necessity of temperance; obligation of a more equitable division of the profits of labor, and of greater cooperation between employers and employed; the right of every human being to have the utmost opportunity of developing his faculties, and of all persons to enjoy equal political and social privileges; the principle that the in jury of one nation is the injury of all, and the expediency and duty of unrestricted trade and intercourse between all countries; and finally, a profound opposition to war, a determination to limit its evils when existing, and to prevent its arising by means of international arbitration.?

Max Muller: ?The concept of humanity is the gift of Christ.? Guizot, History of Civilization, 1: Introduction, tells us that in ancient times the individual existed for the sake of the State; in modern times the State exists for the sake of the individual. ?The individual is a discovery of Christ.? On the relations between Christianity and Political Economy, see

A.H. Strong, Philosophy and Religion, pages 443-460; on the cause of the changed view with regard to the relation of the individual to the State, see

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