Is it possible, then, that the churches are becoming a fellowship of natural amiability, and that, failing to regenerate the industrial system, they are being assimilated to it? This would involve topsy-turvydom with respect to ecclesiastical views of the motives of men, it is true. For it would mean, on the one hand, accommodation to industrialism’s assumptions regarding our innate selfishness and the conflicts by which it enforces itself, but, on the other hand, the giving up, or shoving into the background, of the one Christian doctrine, depravity, with which these assumptions at all harmonize. The practical outcome of this confused drifting would be either a sharing by the churches in the current disillusionment, or an evasion of it by fellowship in thinking about more pleasant things, and a fellowship in doing good things that do not bring the issue to the fore. The anti-Christian movement in China bases itself to a considerable extent upon the proposition that the Christian churches of the Occident are in alliance, conscious or unconscious, with the industrialism that exploits weaker peoples and disrupts the world. What truth is there in this judgment? If we of the churches are acquiescing in the interpretation of human motives that is the spiritual essence of the present industrial order, then we cannot wholly escape the accusation, no matter how generally amiable and innocent-minded our piety is. And there is only one way to prove that we are not acquiescing, and that is to attack. We must attack either by making a demonstration of regeneration (industrialism’s low estimate of motives being accepted), or by exposing the falsity of this low estimate, in either case calling for repentance and for a reversal of the main direction of our organized conduct.