The clergy are, in fact, in a dilemma. The cry of the hour is "social consequences." There is a vast amount of doleful recalling of dead civilisations and prediction of coming woe; though England was never before so prosperous, solid, and free from crime. But dogmas have worn so thin that we must be pressed to maintain them, even if they are false, on social grounds. The answer is quite simple. If any social quality or rule of conduct is necessary for our welfare and happiness in this world, we need no dogmatic foundation for it. Men will see that virtue is its own reward. And if any rule of conduct in the Christian code is _not_ based upon the actual exigencies of life, there will be no social consequences if we disregard it. The superstitions I have assailed belong to this latter category. But a campaign against the artificial restriction of the birth-rate has recently been inaugurated on what are thought to be serious social grounds, and this leads me to a third and last reform which the family will undergo. I refer to the Eugenic movement. Let me first explain why this hostility of Eugenists to the restriction of the birth-rate seems a needless and illogical complication of their aims. This hostility is usually expressed in the form of a fear that the restriction of births among the "better class" and unrestricted increase of the "lower class" must lead to deterioration. One would think that the proper remedy of this would be to recommend prudential restriction to the mass of the workers, as the Malthusian League endeavours to do. It is a strange social idealism which would urge over-production all round, with its train of domestic and industrial evils, instead of urging restriction all round. It would also be interesting to learn the average number of children to a family among these zealous Eugenists, and whether they do not find middle-class professions as overcrowded as the manual industries are. At all events, since it is now impossible to induce educated mothers to return to the virtuous and exacting industry of their Victorian predecessors, the best thing would be to educate the masses in a common-sense view of maternity and of their own interest. It will suffice here, however, to deal with the saner side of the Eugenic movement. It proposes to eliminate bad human stock and promote the mating of good stocks. These are those who find it a degradation to introduce "the methods of the breeder" into human affairs, but the objection is merely silly. The methods of the modern breeder are an expression of intelligence, improving on nature; these old-fashioned folk would have us disregard the persuasion of intelligence and retain the crude methods of unintelligent nature. The serious question is: Is the Eugenic proposal sound and practicable?