Compared with the tract of geological, and still more with that of astronomical time, spiritual life has not been long in our world; and we need not wonder if the process of disengagement from the environments of the previous state of humanity is as yet far from complete Political religions and persecution, for instance, did not come into the world with Christ; they are survivals of an earlier stage of human progress. The Papacy, the great political Church of mediaeval Europe, is the historical continuation of the State religion of Rome and the Pontificate of the Roman emperors. The Greek Church is the historical continuation of the Eastern offset of the same system. The national State Churches are the historical continuations of the tribal religions and priesthoods of the Northern tribes. We talk of the conversion of the Barbarians, but in point of fact it was the chief of the tribe that was converted, or rather that changed his religious allegiance, sometimes by treaty (as in the case of Guthrum), and carried his tribe with him into the allegiance of the new God. Hence the new religion, like the old, was placed upon the footing of a tribal, and afterwards of a state, religion; heresy was treason; and the state still lent the aid of the secular arm to the national priesthood for the repression of rebellion against the established faith. But since the Reformation the process of disengagement has been rapidly going on; and in the North American communities, which are the latest developments of humanity, the connection between Church and State has ceased to exist, without any diminution of the strength of the religious sentiment Whether there is anything deserving of attention in these brief remarks or not, one thing may safely be affirmed: it is time that the question as to the existence of a rational basis for religion and the reality of spiritual life should be studied, not merely with a view of overthrowing the superstitions of the past, but of providing, if possible, a faith for the present and the future. The battle of criticism and science against superstition has been won, as every open-minded observer of the contest must be aware, though the remnants of the broken host still linger on the field. It is now time to consider whether religion must perish with superstition, or whether the death of superstition may not be the new birth of religion. Religion survived the fall of Polytheism; it is surely conceivable that it may survive the fall of Anthropomorphism, and that the desperate struggle which is being waged about the formal belief in "Personality," may be merely the sloughing off of something that when it is gone, will be seen to have not been vital to religion.