[N]o one to-day can defend the idea of a National Church, without balancing it with the idea of the Universal Church, and without keeping in mind that truth is one and that theology has no frontiers....I have maintained that the idea of a Christian society implies, for me, the existence of one Church which shall aim at comprehending the whole nation. Unless it has this aim, we relapse into that conflict between citizenship and church membership, between public and private morality, which to-day makes moral life so difficult for everyone, and which in turn provokes that craving for a simplified, monistic solution of statism or racism which the National Church can only combat if it recognises its position as a part of the Universal Church....the allegiance of the individual to his own Church is secondary to his allegiance to the Universal Church. Unless the National Church is a part of the whole, it has no claim upon me....even in a Christian society as well organised as we can conceive possible in this world, the limit would be that our temporal and spiritual life should be harmonised: the temporal and spiritual would never be identified. There would always remain a dual allegiance, to the State and to the Church, to one's countrymen and to one's fellow-Christians everywhere, and the latter would always have the primacy. There would always be a tension; and this tension is essential to the idea of a Christian society, and is a distinguishing mark between a Christian and a pagan society.