boldly to every part of man's conduct; to pronounce that all violence and bloodshed were immoral, and to devise a humane means of settling international quarrels. I will consider in the next chapter why the Christian leaders failed even to attempt this great reform. For the moment it is enough to observe that the conditions of modern times favoured a fresh assertion of the doctrine of brotherhood. Great as the power of sincere moral idealism has always been, the historian must recognise that economic changes have had a most important influence upon the development or acceptance of moral ideas. Just as in earlier ages the development of forms of life was conditioned by changes in their material surroundings, so man's moral development has been profoundly influenced by industrial, commercial, and political changes.
The destruction of feudalism and the development of the modern worker were notoriously not due to religious influence, yet they had an important relation to religious doctrines. Once the new spirit had asserted its right, the clergy recollected that all men are brothers from the social as well as the religious point of view. Many of them, and even some social writers of Christian views, maintain that the new social order is itself based on or inspired by the religious doctrine of brotherhood. This speculation is entirely opposed to the historical facts, but it will easily be realised that when the workers had, in their own interest, asserted afresh the doctrine of human brotherhood, the Churches had a new occasion to preach it. How timid and tentative that preaching was, and even is, we have not to consider here. On the whole the brotherhood of men was re-affirmed by the Churches both in the social and religious sense.
