service and scorn to take a larger share of the returns of industry than is justified by reasonable and carefully scrutinized needs. The new asceticism must, in short, be in the world and yet not of the world. It must be truly scientific in gauging the advantage to human personality in the conquest of nature and truly religious in finding a basis for human happiness beyond the material rewards which this conquest returns. If Christian idealists are to make religion socially effective they will be forced to detach themselves from the dominant secular desires of the nations as well as from the greed of economic groups. The socially minded portion of the church has in fact made some progress in this direction. The lessons of the World War have not been altogether futile, and there is a wholesome mood of repentance in the church for its easy connivance with an unethical nationalism in the past centuries. The church has not yet had an opportunity to prove the sincerity of its contrition in this matter, for the moment of crisis has not yet come. In that moment, which will come inevitably, many religiously inspired peace idealists will no doubt bow their knees to Baal; but there is real reason to hope that there is a new conscience in the church which will resist the claims of an unethical nationalism to the utmost. Perhaps the greatest weakness of the religious idealists who have become critical of an unethical nationalism is that they are not sufficiently aware of the intimate and organic relation between the imperialism of nations and the whole tendency of avarice which characterizes Western life. Too few realize that it is not possible to detach oneself from an unethical nationalism if one continues to enjoy the material advantages which flow from the nation’s unqualified insistence upon the right to hold its advantages against the world. It may be impossible to arrive at a complete equalization of living standards among all individuals who desire to achieve and express the ideal of the brotherhood of man. But a religious idealism which does not move in that direction will be convicted of insincerity and moral confusion. Unrepentant political realists may well pour contempt upon it and justly accuse those who profess it of profiting from policies which they ostensibly condemn. Religious idealism is in desperate need of a strategy which will express its detachment from the dominant desires and impulses of modern civilization by something more than desultory and usually qualified criticism of unethical political ideals and industrial policies.