e decencies of life find sufficient ground
in human nature for their continuance and increase? Or is the rescuing
hand of a supernatural grace necessary to prevent deterioration? Such
questions are peculiarly proper to-day when ethics is seeking to build
itself upon a broad study of human instincts. Let us try to penetrate
below the surface of the traditional contrasts between flesh and
spirit--contrasts which hindered rather than furthered clear
analysis--and note the actual basis of the spiritual life in man. In
order to do so, we must read human nature as it manifests itself in
organized society, sanely and calmly, expecting neither too much nor
too little, and not being intimidated by the assertions of men who have
built their lives around the traditional theological outlook. Those
who have learned to lean upon a crutch or who have cast their spiritual
experiences in a certain mold naturally feel at a loss when this is
threatened. This is to put it too {170} mildly, perhaps, for the
_odium theologicum_ has a reputation which cannot be all unearned.
Yet, comprehensible as the protest of the conservative is, it must be
viewed in the light of the psychological habits which it expresses. It
may well be that new times and new points of view will bring new habits
and new molds for spiritual experience. It may well be that the
traditional religious sanctions will gradually lose their meaning in
the new generation, born into a more social, humane and scientific
atmosphere. Let us see what indications there are for this prediction.

In early times, religion was mainly a community affair. The tribe or
state had its gods who protected it against its enemies in return for
homage and sacrifice. The tribal god was inseparable from his
worshipers. A god without a nation was almost as badly off as a nation
without a divine protector. As members of the community, the
individuals, separately and collectively, were required to perform
established ceremonies which were pleasing in the eyes of the gods, and
to refrain from acting in ways displeasing to them. Gods and men
formed, as it were, one society; and so customs and rituals always
received the fearful sanctions of these divine powers. How naturally
this outlook developed can readily be understood. And there can be
little doubt that the double sanction of social group and divine
witnesses was of advantage in those early days when man was more
impulsive and less rati