3. When, however, we come to the third constituent, we have at once to admit that the non-church-going population has no means of realizing the Most High in a form which sustains and inspires its action. It has no close or personal touch or communion with this goodness; no form which, like a picture or like a common meal, by its associations of memory or hope rouses its feelings; nothing which, holding the thought, stirs the emotions and works the thought into daily life. The forms of religion, the Churches, the doctrines, the ritual, the sacraments, which meant so much to their fathers and to some of their neighbours, mean nothing to them. They have lost touch with the forms of religious thought as they have not lost touch with the forms of political thought. Forms are the clothes of thought. Forms are lifeless, and thought is living. Unless the forms are worn every day they cease to fit the thought, as left-off clothes cease to fit the body. English citizens who have gone on wearing the old forms of political thought can therefore go on talking and acting as if the King ruled to-day as Queen Elizabeth ruled 300 years ago, but these non-church-going folk, who for generations have left off wearing the forms of religious thought, cannot use the words about the Most High which the Churches and preachers use. They have breathed an atmosphere charged by science--they are rationalists, they have a vision of morality and goodness exceeding that advocated by many of the Churches. They have themselves created great societies, and their votes have made and unmade governments. When, therefore, they regard the Churches, the doctrines of preachers, and all the forms of religion, not as those to whom by use they are familiar or by history illuminated, but as strangers, they see what seem to them stiff services, irrational doctrine, disorganized and unbusinesslike systems, and the self-assertion of priests and ministers. They, with their yearnings to touch goodness, find nothing in these forms which makes them say, “There, that is what I mean,” and go on stirred in their hearts. They who have learnt to think turn away sadly or scornfully from teaching such as that of the Salvation Army about blood and fire, where emotion is without thought. Those who manage their own affairs resent membership in religious organizations where all is managed for them. They want a name for the Most High of whom they think as above and around themselves, but somehow the doctrines about Christ, whom they respect for His work 2000 years ago, do not stir them up as if He were a present power. The working classes, says Dr. Fairbairn in his “Religion in History and Modern Life,” are alienated because “the Church has lost adaptation to the environment in which it lives”.