We have seen that religion and morality marched together as long as the evolution of the society was healthy and natural. Often there was a struggle over the ritual and mythical elements in religious morality; but, as a rule, the civic type of morality gained the upper hand. Religious sanctions were called in because of the faith in divine powers interested in the welfare of the community, but these sanctions soon ceased to be creative. While the gods remained, these sanctions would necessarily remain; yet they tended to become benevolent and secondary. But Christianity, by reason of the forces at work at the time of its origin, nourished vicious interpretations of morality. The despair of human nature which we note in the writings of St. Paul tinged the outlook of Christian ethics. Man is by nature evil; only the working in his soul of a supernatural grace can lead him to value the things which are pure and of good {175} repute. This pessimism cannot be too sharply spurned. Man is neither angel nor devil; he is just man. And the modern thinker is pretty well convinced that morality is a purely human affair growing out of the instinctive tendencies which man has inherited in the course of evolution as these find themselves in various situations. Moral problems are meaningless apart from their setting on this earth. Man is moral because he can pass judgments upon courses of behavior and decide what best conduces to his welfare. He is moral because he can build up standards of social and personal conduct and adhere to them more or less completely. The assumption that man is immoral is psychologically untrue. The asceticism and pessimism of mediaeval Christianity was a reflection of false ideals and of an unhealthy social system. There was an element of strain in the demands held up before the individual. The spiritual life was a task which he had to accomplish because it possessed a supernatural sanction.