The fact that, in spite of the pressure of the struggle for survival, man has created a kingdom of values in which truth, beauty and goodness have been made real, is proof that he is more free and more moral than the modern cynic is willing to concede. But his kingdom of values is never as uncorrupted as he imagines. The task therefore of binding men to spiritual values, and of prompting them to sacrifice immediate pleasures and physical satisfactions for them, is difficult almost to the point of desperation. Religion makes its contribution to it by giving man the assurance that the world of values really has a relevant place in the universe and that values are permanent and will be conserved. He is challenged to sacrifice in a universe in which love is a basic law. He is asked to prefer personal values to property values in a world in which personality is the highest reality. He is prompted to exercise his conscience under the scrutiny and with the sympathy of a higher conscience. Religion in its purest form does not guarantee man an immediate reward for every ethical achievement; indeed it may offer him no reward at all except the reward which inheres in the act itself. But it does give him the final satisfaction of guaranteeing the reality of a universe which is not blind to the values for which he must pay such a high price, and which is not indifferent or hostile to his struggle. It asks him to respect human personality because the universe itself, in spite of some obvious evidence to the contrary, knows how to conserve personality; and to create values in a world in which values are not an effervescence but a reality. Religion is in short the courageous logic which makes the ethical struggle consistent with world facts. In its most vital form religion validates its sublime assumptions in immediate experience and gives man an unshakable certainty. It thus becomes the dynamic of moral action as well as the logic which makes the action reasonable.