For the moment, however, we are only concerned with the relation of Christianity to morality. And here my thesis is that Christianity is an essentially selfish creed masking its egoistic impulses under a cover of unselfishness and self-sacrifice. To that it will probably be said that the charge breaks down on the fact that Christian teaching is full of the exhortation that this world is of no moment, that we gain salvation by learning to ignore its temptations and to forgo its pleasures, and that it is, above all other faiths, the religion of personal sacrifice. And that this teaching is there it would be stupid to deny. But this does not disprove what has been said, indeed, analysis only serves to make the truth still plainer. That many Christians have given up the prizes of the world is too plain to be denied; that they have forsaken all that many struggle to possess is also plain. But when this has been admitted there still remains the truth that there is a vital distinction in the consideration of whether a man gives up the world in order to save his own soul, or whether he saves his soul as a consequence of losing the world. In this matter it is the aim that is important, not only to the outsider who may be passing judgment, but more importantly to the agent himself. It is the effect of the motive on character with its subsequent flowering in social life that must be considered. The first count in the indictment here is that the Christian appeal is essentially a selfish one. The aim is not the saving of others but of one's self. If other people must be saved it is because their salvation is believed to be essential to the saving of one's own soul. That this involves, or may involve, a surrender of one's worldly possessions or comfort, is of no moment. Men will forgo many pleasures and give up much when they have what they believe to be a greater purpose in view. We see this in directions quite unconnected with religion. Politics will show us examples of men who have forsaken many of what are to others the comforts of life in the hopes of gaining power and fame. Others will deny themselves many pleasures in the prospect of achieving some end which to them is of far greater value than the things they are renouncing. And it is the same principle that operates in the case of religious devotees. There is no reason to doubt but that when a young woman forsakes the world and goes into a cloister she is surrendering much that has considerable attractions for her. But what she gives is to her of small importance to what she gains in return. And if one believed in Christianity, in immortal damnation, with the intensity of the great Christian types of character, it would be foolish not to surrender things of so little value for others of so great and transcendent importance.