arity between the number of births and
deaths. For him... the test of the welfare of a country is the quality
of human beings whom it produces. Quality is everything, quantity is
nothing. And besides this, the Christian conception of a kingdom of God
upon the earth teaches us to turn our eyes to the future, and to think
of the welfare of posterity as a thing which concerns us as much as that
of our own generation. This welfare, as conceived by Christianity, is
of course something different from external prosperity; it is to be the
victory of intrinsic worth and healthiness over all the false ideals and
deep-seated diseases which at present spoil civilization."

"It is not political religion with which I am concerned," Dean Inge
explained, "but the convictions of really religious persons; and I do
not think that we need despair of converting them to our views."

Dean Inge believes Birth Control is an essential part of Eugenics, and
an essential part of Christian morality. On this point he asserts: "We
do wish to remind our orthodox and conservative friends that the Sermon
on the Mount contains some admirably clear and unmistakable eugenic
precepts. `Do men gather grapes of thorns, or figs of thistles? A
corrupt tree cannot bring forth good fruit, neither can a good tree
bring forth evil fruit. Every tree which bringeth not forth good fruit
is hewn down, and cast into the fire.' We wish to apply these words not
only to the actions of individuals, which spring from their characters,
but to the character of individuals, which spring from their inherited
qualities. This extension of the scope of the maxim seems to me quite
legitimate. Men do not gather grapes of thorns. As our proverb says, you
cannot make a silk purse out of a sow's ear. If we believe this, and do
not act upon it by trying to move public opinion towards giving social
reform, education and religion a better material to work upon, we
are sinning against the light, and not doing our best to bring in the
Kingdom of God upon earth."

As long as sexual activity is regarded in a dualistic and contradictory
light,--in which it is revealed either as the instrument by which men
and women "cooperate with the Creator" to bring children into the
world, on the one hand; and on the other, as the sinful instrument of
self-gratification, lust and sensuality, there is bound to be an endless
conflict in human conduct, producing ever increasing misery, pain and
injustice. In