element in Protestant countries, as a rule, abreast of their fellow-countrymen. It would, however, be an error to ignore some notable exceptions to this generalisation. In Belgium, in France, in parts of Germany and Austria, and in the north of Italy economic thought is making headway amongst Roman Catholics, and the solution of social problems is being advanced by Roman Catholic laymen and clergymen. Even in these countries, however, much remains to be done. The revolution in the industrial order, and its consequences, such as the concentration of immense populations within restricted areas, have brought with them social and moral evils that must be met with new weapons. In the interests of religion itself, principles first expounded to a Syrian community with the most elementary physical needs and the simplest of avocations, have to be taught in their application to the conditions of the most complex social organisation and economic life. Taking people as we find them, it may be said with truth that their lives must be wholesome before they can be holy, and while a voluntary asceticism may have its justification, it behoves a Church to see that its members, while fully acknowledging the claims of another life, should develop the qualities which make for well-being in this life. In fact, I believe that the influence of Christianity upon social progress will be best maintained by co-ordinating these spiritual and economic ideals in a philosophy of life broader and truer than any to which the nations have yet attained.