At all events, the masses hear many expressions of doubt, and are not slow to pass them on. A large number of people who stand aloof from the Churches hear a dozen denials to one affirmation of belief in immortality. Many radical socialists carry on a determined propaganda against belief in immortality for political and economic reasons. They say to the restless crowds: "The Church is fooling you with the hope that the wrongs of this life will be righted in another; but there is no other. If ever you get your share of good things you must get it soon, for your life is short. Therefore, down with the Church and king capital!" I am not fearful for the grounds on which the assurance of this great Christian belief rests, but I am disturbed over the prevalent ignorance and indifference manifested. 2. The inability to make a religious use of modern knowledge The Christian view of life in its relation to the whole body of modern information has not been adequately given to the people. And they are seriously affected in consequence of this neglect. That irreligion does not tend toward assurance of immortality I regard as an incontrovertible position. Yet to say that all doubt is due to a lack of Christian devotion is not true. Many good Christians are confused, and seek help to regain the comforting belief that death does not end all. All clearly ascertained truth about the universe should prove a help to faith, but until people know what to do with so many new facts, they prove a decided hindrance. Take for example just one popular subject of the day, physiological psychology: When taught by men who have never grasped the Christian philosophy of life, it affords the shortest possible road to atheism and the denial of the human soul. This modern branch of learning, though the finest of servants, is the meanest of masters. It has slain its thousands. Physiological psychology has its own field of investigation, but it is never safe when it parts company with sound philosophy. 3. The loss of a satisfying conception of the future life In sharp contrast with former times, this generation has no satisfying conception of the future life. And naturally an indefinite and hazy future makes but slight appeal. Many instinctively turn from such a future to save their peace of mind. They prefer something that is definite and interesting. It is a matter of common experience that the heart will not glow if there is no picture on the canvas. Unless we can so adjust the lens of our minds as to project something more than confused colors, we shall never bring back the former interest in a future life. Unfortunately, there has not been much striving on the part of the Church to construct a future that will harmonize with the newly discovered constitution of the universe. And without this end in view all striving would be in vain; nothing will avail that does not relate the future to the divine framework of God's present Universe.