It is difficult to explain clearly the present critical stage of Negro religion. First, we must remember that living as the blacks do in close contact with a great modern nation, and sharing, although imperfectly, the soul-life of that nation, they must necessarily be affected more or less directly by all the religious and ethical forces that are to-day moving the United States. These questions and movements are, however, overshadowed and dwarfed by the (to them) all-important question of their civil, political, and economic status. They must perpetually discuss the “Negro Problem,”—must live, move, and have their being in it, and interpret all else in its light or darkness. With this come, too, peculiar problems of their inner life,—of the status of women, the maintenance of Home, the training of children, the accumulation of wealth, and the prevention of crime. All this must mean a time of intense ethical ferment, of religious heart-searching and intellectual unrest. From the double life every American Negro must live, as a Negro and as an American, as swept on by the current of the nineteenth while yet struggling in the eddies of the fifteenth century,—from this must arise a painful self-consciousness, an almost morbid sense of personality and a moral hesitancy which is fatal to self-confidence. The worlds within and without the Veil of Color are changing, and changing rapidly, but not at the same rate, not in the same way; and this must produce a peculiar wrenching of the soul, a peculiar sense of doubt and bewilderment. Such a double life, with double thoughts, double duties, and double social classes, must give rise to double words and double ideals, and tempt the mind to pretence or revolt, to hypocrisy or radicalism.