The church as such has sufficient spiritual resources to become the recruiting ground for such a movement of detachment, but it is too much to hope that it will take the leadership in it. It is too deeply enmeshed with the interests and prejudices of contemporary civilization to possess the insight and courage which the enterprise requires. Such a movement of detachment must be, as it has always been, a minority movement. But the minority ought not detach itself from the majority so completely that it will sacrifice the possibility of acting as a leaven in it. There is no force or strategy which can prevent the great majority from using religion to give human personality dignity and self-respect without a serious effort to approximate a moral ideal which would justify religion’s estimate of human worth. Some types of religion will continue to obscure the defects in nature and human nature. They will reassure the perplexed soul by recounting the victories of the past without seeking new triumphs. They will build systems of faith upon past experiences without any effort to validate or amend them in fresh experience. Thus rejuvenation and progress must come from the few who understand the fuller implications of the faith which they share with the multitudes whose eyes are holden and who lack the courage to follow even such visions as may come to them. A highly spiritual religion cannot be an esoteric possession to which the multitudes may never aspire. It cannot afford to lose confidence in the multitudes; yet it must resist the gravitation toward moral mediocrity among them. It certainly must avoid the cultivation of a priestly cult into which the layman cannot be initiated. If the modern movement of detachment is to be effective it must in fact be a layman’s movement; for it must express itself in rebuilding the social order rather than in building new religious institutions. Its most effective ministers will be laymen who will lack neither the technical skill nor the spiritual resource to deal with the practical problems of industry and politics. Religious teachers may help to inspire such a movement, but its efficacy will depend upon those who are engaged in the world’s work. If the greed of Western civilization is to be qualified by religious idealism, it will be accomplished by men who use and direct the machines of modern industry without making mechanical efficiency an end in itself and without succumbing to the lure of the material rewards which come so easily to those who are proficient in the industrial enterprise. A revival of either puritan or monastic asceticism will be unequal to the task which faces modern religion. Puritanism sanctified economic power, and monasticism fled its responsibilities. The new asceticism must produce spiritualized technicians who will continue to conquer and exploit nature in the interest of human welfare, but who will regard their task as a social