Yet the Temple, or let us say “the church militant here upon earth,” is at its best inadequate. The man of good sense has always found and will always find it necessary to take the church with a grain of salt, even though the salt loseth its savour without the church. Good sense is a distinct foundation; and humanism is built upon it. Humanism may be theistic or _non_-theistic; it is unsound when it is anything between. When non-theistic, it falls short of the full truth that is in the human imagination. The pre-eminent example of course is the sublime religious humanism of the Buddha. However, if it be true that the primitive Hindu pantheon had 330,000,000 gods, doubtless the Buddha had several million good reasons for not being a theist. Theism at its worst fosters, as nothing else can, the proud imaginations of the human heart. Humanism, which in one of its most important functions is a criticism of religion, is essential for sound religious humility. Religion needs the humility derivable from the consideration that happiness may be obtained without religion. Humanism is the study and practice of the principles of human happiness _uncomplicated_ by naturistic dogmas on the one side and religious dogmas on the other. When religion, as at present, has degraded “God’s love” and abolished “God’s anger,” humanism will insist that the former doctrine (though at its best supreme) is no less _metaphorical_ than the latter, and not less subject to unconscious superstition. When religion assists irreligion in softening God’s laws, humanism will insist that a rediscovery of their severity is essential for right humility and happiness. Just here I am forced to express the hope that those estimable critics, Mr. T. S. Eliot and Mr. Walter Lippmann, will at one point counteract each other’s influence upon the public. Mr. Eliot, aiming toward humane religion, tends to reduce humanism to a mere balance of mind, a ghost of the Arnoldian culture, subservient to anglo-catholicism. Mr. Lippmann, aiming toward religious humanism, tends to reduce deity to “an ideal of the human personality,”[34] a rather ghostly ally of practical morals. Each is somewhat swayed by the modern desire for immediate measures.