The saving force has to attack the powers in possession. Only those who have helped in wresting men free from sin can tell what a stiff fight it often is. Here is an intellectual professional man who goes off for a secret spree about once in sixty days; a respectable woman who has come under the opium habit; a boy who is both a cigarette fiend and sexually weak; a man who domineers and cows his wife and family; a woman who has reduced her husband to slavery to supply her expensive tastes; a girl who shirks all work and throws the burden of her selfish life on a hard-worked mother; a college man whose parents are straining all their resources and using up their security for old age to keep him at college, and who gambles—complete the catalogue for yourself. To make these individuals over into true citizens of the Kingdom of God and loyal fellow-workers of their fellow-men means constructive conflict of a high order. It has been done.(4) II The problem of evil becomes far more complicated when evil is socialized. The simplest and most familiar form of that is the boys’ gang. Here is a group of young humans who get their fun and adventure by pulling the whiskers of the law. They idealize vice and crime. Leadership in their group is won by proficiency in profanity, gambling, obscenity, and slugging. The gang assimilates its members; there is regimentation of evil. It acts as a channel of tradition; the boy of fifteen teaches the boy of twelve what he has learned from the boy of eighteen. How is the problem of evil affected when the powers of human society, which usually restrain the individual from vice and rebellion, are used to urge him into it? Should the strategy of the Kingdom of God be adjusted to that situation? It is not enough to win individuals away from the gangs. Can the gang spirit itself be christianized and used to restrain and stimulate the young for good? Has this been done, and where, and how? Is Christian institutional work sufficient to cope with the problem? What readjustments in the recreational and educational outfit of our American communities are needed to give a wholesome outlet to the spirit of play and adventure, and to train the young for their life work? Would such an outfit do the work without personal leadership inspired by religion? Christian evangelism in the past has not had an adequate understanding of the power of the group. In what connections has the Church shown a true valuation of the social factor in sin and redemption? At what points has its strategy been ineffective in dealing with socialized evil? What contributions can social science make to the efficiency of evangelism? Would a correct scientific analysis of the constructive and disintegrating forces in society be enough to do saving work? III