How false and unintelligible, as well as untenable, this attitude is appears in these categorical imperatives: “If by ‘the world’ we mean such things as parliamentary or municipal government, the great industries of the nation, the professions of medicine, law, and arms, the fine arts, the courts of justice, the hospitals, the enterprises of education, the pursuit of physical science and its application to the arts of life, the domestic economy of millions of homes, the daily work of all the toilers—if, in short, we include that huge complex of secular activities which keeps the world up from hour to hour, and society as a going concern—then the churches which stand apart and describe all this as morally bankrupt are simply advertising themselves as the occupiers of a position as mischievous as it is false. “If, on the other hand, we exclude these things from our definition, what, in reason, do we mean by ‘the world?’ Or shall we so frame the definition as to ensure beforehand that all the bad elements belong to the world, and all the good to the church? Or, again, shall we take refuge in the customary remark that whatever is best in these secular activities is the product of Christian influence and teaching in the past? This course, attractive though it seems, is the most fatal of all. For if the world has already absorbed so much of the best the churches have to offer, how can these persist in declaring that the former is morally bankrupt? “Extremists have not yet perceived how disastrously this dualistic theory thus recoils upon the cause they would defend. The church in her theory has stood aloof from the world. And now the world takes deadly revenge by maintaining the position assigned her and standing aloof from the church.” No better prospectus for the social work of either of these great quarterlies could be framed than the intention to demonstrate and bear home to the intelligence, conscience and heart of the churches these very affirmations. For, while enough of church leaders and followers thus face forward to warrant Professor Rauschenbusch in declaring that it has at last become orthodox to demand the social application of Christianity, yet there is a sharp reaction within every denomination, which threatens to retard this hopeful movement of the churches to serve their communities and thereby save themselves.