The development of the relation of religion to life has been parallel to the development of art. Originally, religion penetrated every activity; now, by contrast, it has been removed from one after another of the major human pursuits. Agriculture, formerly undertaken under the guidance of religion; science, once the prerogative of the priesthood; art, at one time inseparable from worship; politics, once governed by the church and pretending a divine sanction; war, until yesterday waged with the fancied cooperation of the gods--even these are now under complete secular control. To be sure, there is some music, sculpture, painting, and poetry still in the service of religion, but its relative proportion is small; kings and congresses still appeal for divine aid in times of crisis, but that is perfunctory; men still pray for rain during drought, but without faith. No one would pretend that our commerce and manufacturing have any direct relation to religion. People still invoke divine authority for moral prescriptions, but the sanctions actually operating are social instincts and fear of public opinion and the law. Religion retains a direct and potent influence only in the institution of marriage, the experience of death, philosophy, and the social life and charities conducted by the churches. Yet even in these spheres the influence is declining, and, so far as it persists, is becoming indirect. Civil and contractual marriage are slowly supplanting religious marriage; there are thousands living in our large cities who do not feel the need of the church to establish and cement their social life; most philosophers disclaim any religious motive or authority for their investigations or beliefs. Only over death does religion still hold undisputed sway. However, despite the separation of religion and art from life, they may continue to exert influence upon it. But, barring some new integration of the sundered elements of our culture, which we may deeply desire but cannot predict, this influence must be indirect and subtle, and must occur independent of any institutional control. In the case of both it consists in imparting to life a new meaning and perfection, thus making possible a more complete affirmation of life and a freer and more genial attitude and conduct.