rganization of the
state on the basis of the family. The government of the emperor is
paternal government, the obedience of the subject is filial obedience.
Now, though Jesus did not for the first time call God "the Father," he
first brought men into a truly filial relation to God. The Roman Church is
organized on the family idea. The word "Pope" means the "Father"; he is
the father of the whole Church. Every bishop and every priest is also the
father of a smaller family, and all those born into the Church are its
children, as all born into a family are born sons and daughters of the
family. In Protestantism, also, society is composed of families as the
body is made up of cells. Only in China, and in Christendom, is family
life thus sacred and worshipful. In some patriarchal systems, polygamy
annuls the wife and the mother; in others the father is a despot, and the
children slaves; in other systems, the crushing authority of the state
destroys the independence of the household. Christianity alone accepts
with China the religion of family life with all its conservative elements,
while it fulfils it with the larger hope of the kingdom of heaven and
brotherhood of mankind.

This idea of the kingdom of heaven, so central in Christianity, is also
the essential motive in the religion of Zoroaster. As, in the Zend Avesta,
every man is a soldier, fighting for light or for darkness, and neutrality
is impossible; so, in the Gospel, light and good stand opposed to darkness
and evil as perpetual foes. A certain current of dualism runs through the
Christian Scriptures and the teaching of the Church. God and Satan, heaven
and hell, are the only alternatives. Every one must choose between them.
In the current theology, this dualism has been so emphasized as even to
exceed that of the Zend Avesta. The doctrine of everlasting punishment and
an everlasting hell has always been the orthodox doctrine in Christianity,
while the Zend Avesta probably, and the religion in its subsequent
development certainly, teaches universal restoration, and the ultimate
triumph of good over evil. Nevertheless, practically, in consequence of
the greater richness and fulness of Christianity, this tendency to dualism
has been neutralized by its monotheism, and evil kept subordinate; while,
in the Zend religion, the evil principle assumed such proportions as to
make it the formidable rival of good in the mind of the worshipper. Here,
as before, we may say that C