This formulation of the issue is not entirely correct, but it contains an element of truth. It is true that historic Christianity is in conflict at many points with the collectivism of the present day; it does emphasize, against the claims of society, the worth of the individual soul. It provides for the individual a refuge from all the fluctuating currents of human opinion, a secret place of meditation where a man can come alone into the presence of God. It does give a man courage to stand, if need be, against the world; it resolutely refuses to make of the individual a mere means to an end, a mere element in the composition of society. It rejects altogether any means of salvation which deals with men in a mass; it brings the individual face to face with his God. In that sense, it is true that Christianity is individualistic and not social.
But though Christianity is individualistic, it is not only individualistic. It provides fully for the social needs of man.
In the first place, even the communion of the individual man with God is not really individualistic, but social. A man is not isolated when he is in communion with God; he can be regarded as isolated only by one who has forgotten the real existence of the supreme Person. Here again, as at many other places, the line of cleavage between liberalism and Christianity really reduces to a profound difference in the conception of God. Christianity is earnestly theistic; liberalism is at best but half-heartedly so. If a man once comes to believe in a personal God, then the worship of Him will not be regarded as selfish isolation, but as the chief end of man. That does not mean that on the Christian view the worship of God is ever to be carried out to the neglect of service rendered to one’s fellow-men—“he that loveth not his brother whom he hath seen, is not able to love God whom he hath not seen”—but it does mean
