do not even see that parasitism is a sin. So deeply has
our insight into sin been darkened by the lack of a re-
ligious ideal of social life. Henry Drummond, who was
one of the early prophets of the Kingdom idea, long ago
pointed out that parasites are on the way to perdition,
physically, intellectually, and morally. We shall not be
doing our thinking in a Christian way until we agree
that productive labour according to the ability of each
is one of "the conditions of salvation."

The accepted definition of sin as selfishness is there-
fore wholly in line with the social gospel, and the latter
can back up the old theology with impressive examples
of high-power selfishness which seem to have been over-
looked. They can hardly fail to create a more search-
ing consciousness of sin in every Christian mind. In-
deed, many a Christian man, surveying the chief am-
bitions and results of his life in the light of the Kingdom
of God, will have to begin his repentance over again and
cry, Mea culpa.

There is evangelistic force in this social comprehension
of the nature of sin. It offers searching and unsettling
arguments and appeals to evangelistic preachers. If pop-
ular evangelists have not used them it can hardly be for
lack of effectiveness. Is it because they are too effective?

If theology absorbs this understanding of the nature
of sin, it will become a strong intellectual support of the
social gospel, and come into fuller harmony with the
spirit of the prophets and of the teaching of Jesus.
The social gospel is part of the "return to Christ."

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