By virtue of the obscurantist logic inherent in this as in other transcendental idealisms, there is a genuine attachment to a certain aspect of Christianity. The identification of the Absolute with the Logos of John in his “Spirit of Modern Philosophy” and the frequent lapses into Scriptural language are not mere tricks to inspire abstractions with the breath of life. By such logic “selves” are never wholly distinct. If we make classifications, they are all _secundum quid_. Absolute ontological sundering is as mythical as the Snark. The individual is essentially a member of a community of selves that establishes duties for him under the demands of Loyalty. This is the basis of Royce’s ethics. But the fellowship in this community is also a participation in the “beloved community” within which sin, atonement, and the dogma of Pauline Christianity unfold themselves naturally in the guise of social psychology. In such treatment of the “Problem of Christianity” there is at most only a slight shifting of emphasis from the somewhat too self-conscious individualism of his earliest philosophy. Royce used to tell a story on himself that illustrates a reaction of a part of the public to idealistic philosophy. At the close of a lecture before a certain woman’s organization, one of his auditors approached him with the words: “Oh, my dear Professor Royce, I _did_ enjoy your lectures _so_ much! Of course, I didn’t understand one word of it, but it was so evident _you_ understood it all, that it made it _very_ enjoyable!” The lady, though more frank in her confession, was probably not intellectually inferior to a considerable portion of the idealist’s public. James notes the fascination of hearing high things talked about, even if one cannot understand. But time is, alas, productive of comparative understanding, and it may be with Royce, as with Emerson before him, that growth of understanding contributes to narrowing the circle of his readers. The imported mysteries of Eucken and Bergson offer newer thrills, and a fuller sense of keeping up to date. If Royce’s philosophy of religion has not the success that might have been anticipated among those seeking a freer religion, it is probably, as Professor Hocking suggests, because “idealism does not do the work of religious truth.” Royce has no interest in churches or sects. Christ is for him little more than a shadow. Prayer and worship find no place in his discussion. The mantle of the genteel tradition must then fall on other shoulders, probably those of Hocking himself. His “Meaning of God in Human Experience” is an effort to unite realism, mysticism, and idealism to establish Christianity as “organically rooted in passion, fact, and institutional life.” Where idealism has destroyed the fear of Hell, this new interpretation “restores the sense of infinite hazard, a wrath to come, a heavenly city to be gained or lost in the process of time and by the use of our freedom”!