this schism within communist ranks. In Europe the qualification of patriotism by class loyalties has in some instances led to a mitigation of national animosities, but it has not destroyed them. On the contrary it has added new hatreds to the old and created a society which is divided not only by vertical but also by horizontal divisions. The Marxian idea of the unification of the world upon the basis of the common interests of the proletarian class must be relegated to the category of millennial dreams. It is based upon an illusion little better than that of nationalism. The nationalists seek to escape the moral problem by delegating the vices of the individual to the group and the Marxians fantastically endow the group with virtues which it does not possess. Religious and moral idealism, preaching goodwill and peace without taking the brutal realities of the modern economic conflict into consideration, is little better, and probably less serviceable than a cynical realism which is blind to everything but the secular facts revealed in modern economic life. The moral futility of such idealism is one of the very roots of such a cynicism. Yet, finally, the problem of social reconstruction cannot be solved without the resources of religious insight and moral goodwill. The economic reorganization of society will not be effected without conflict between those who possess the privileges and those who suffer from the inequalities of modern industrialism. Neither can it be effected without the mutual sacrifice of rights, the mutual forgiveness of sins and a mutual trust going beyond the deserts of any party to the controversy. In England, where economic theory and practice has never been as completely divorced from religious idealism as on the Continent, a gradual transfer political power and social privilege to the ranks of the workers is being made with much less peril of a social convulsion than in any nation of the Continent. Both the possessors of privilege and those who challenge the possession are stubborn in the defense of their advantages and in the championship of their rights; but at least a measure of influence upon the struggle is exercised by spiritual and moral considerations which Continental critics of England identify with the British capacity for compromise but which probably has deeper and more spiritual roots. Meanwhile religious idealism in America is almost completely corrupted by sentimentality and betrayed into social futility because the momentary unification of American society upon the basis of the interests of the middle classes absolves the religious conscience from facing the moral challenge in the social and economic facts of modern society.