But may not the extreme materialism and pessimism of this view be peculiar to the sordid and joyless outlook of the social malcontent? Does not evolutionary thought conduce to something finer and more hopeful in the case of the progressive and optimistic liberal? Vain hope! We cannot console ourselves with any delusions on this score. Liberalism proclaims the emancipation of humanity from all authority, and the rejection of a future life of retribution is the indispensable premise of the doctrine that makes man a law unto himself. Hence, wherever Liberalism controls the tongues of educators, the human soul becomes a myth, religion a superstition, and immortality an anodyne for mental weaklings. Strong-minded truth-seekers are advised to abandon these irrational beliefs, and to adopt the “New Religion,” which dispenses once for all with God and the hereafter. “The new religion,” says Charles Eliot, ex-President of Harvard, “will not attempt to reconcile people to present ills by the promise of future compensation. I believe that the advent of just freedom has been delayed for centuries by such promises. Prevention will be the watchword of the new religion, and a skillful surgeon will be one of its ministers. It cannot supply consolation as offered by old religions, but it will reduce the need of consolation.” (“The New Religion.”) Again, it may be objected that evolutionists, for all their agnosticism and materialism, frequently put Christians to shame by their irreproachably upright and moral lives. That they sometimes succeed in doing this cannot be gainsaid. But they do so because they borrow their moral standards from Christianity, and do not follow the logical consequences of their own principles. Their morality, therefore, is parasitic, as Balfour has wisely observed, and it will soon die out when the social environment shall have been sufficiently de-Christianized. “Eat, drink, and be merry, for tomorrow we die,” is their proper philosophy of life, only they have not the courage of their convictions. For the rest, their philosophical convictions have nothing in common with the moral standards which they actually observe. In fact, not only does the monism of evolutionary science fail to motivate the Christian code of morals, but it is radically and irreconcilably opposed to all that Christianity stands for. Hartmann, a modern philosopher, notes with grim satisfaction the clash of the two viewpoints, and predicts (with what, perhaps, is premature assurance) the ultimate triumph of “modern progress.” “Many there are,” he tells us, “who speak and write of the struggle of civilization, but few there are who realize that this struggle is the last desperate stand of the Christian ideal before its final disappearance from the world, and that modern civilization is prepared to resort to any means rather than relinquish those things, which it has won at the cost of such great toil. For modern civilization and Christianity are antagonistic