here a mark of identity which justifies the retention of the age-old word? Morality is too cold a word in the ears of most men. Besides, moral values are only a part of the immense throng of appreciations to which man responds. There is need of a comprehensive term, able to take in all those interests and activities which give life its variety and glory. Is there a better term than religion? But there must be no mistake about the new setting of the term; no casuistic ambiguity must be encouraged. We must be firm in our negations of the old as {222} well as constructive in our affirmation of the new. I have tried to show that the belief in superhuman spirits arose in primitive times when man knew little about the world in which he found himself. Investigators in the history of religion trace the steps from polydemonism to polytheism and thence to henotheism and monotheism. Along with this evolution, which reflected changes in social organization, went a corresponding moral transformation of these divine beings. Yet the setting of the outlook was largely the same as in earlier days. Social relations were supposed to control the universe as a whole. Nature recognized her master in God much as the subjects of a king greeted him as their lord. His was the might, majesty, dominion and glory. There is a pathetic incident related of Carlyle which has meaning in this connection. Mr. Froude told Carlyle, not long before the latter's death, that he could believe only in a God who did something. With a cry of pain, Carlyle answered, "He does nothing." How can we harmonize this cry with his earlier faith in an Everlasting Will and a Providential Government of the world? It is impossible to do so. Romantic spiritualism must give way to a humanistic naturalism which sees clearly the place of man in the world. Morality, science and art are man's creation and distinctive possession. What he needs is a stable, law-abiding environment within which to work. He has this, and has gained some mastery of it. The further necessary step is mastery of himself and of those huge institutions which have grown up and now threaten to make him circle within their orbits. Man has battles still to fight. The religion of the future will increasingly be concerned with two things, virtues and values. The Greek {223} virtues have been made tenderer by the Christian virtues and more steadfast by that training of the will and character which we associate with puritanism. The experience of the ages has deepened and broadened man, made him less hasty in judgment, more aware of his limitations, more realistic, more efficient. At the same time, it has added that touch of pathos which spiritualizes the beauty of life. We believe, also, that it has nourished that sentiment of tenderness for the homely fate of the average man that will some day find expression in a fuller democracy than has as yet dawned upon the earth.