anticipate that objection here, in order to mark out my boundaries with greater precision.
Taken in its completeness, I submit that it is a greater claim than almost any religion can justifiably make, to satisfy the need I have stated. No religion prescribes rules that can be immediately applied to every eventuality. Between the general rules laid down and the particular instance there is always a wide gap, into which doubts and alternatives enter and the private judgment has play. No doubt upon certain defined issues of every-day life some religions are absolutely explicit; the Mahomedan religion, for example, is very uncompromising upon the use of wine, and the law of the Ten Commandments completely prohibits the making of graven images, and almost all the great variety of creeds professed among us English-speaking peoples prescribe certain general definitions of what is righteous and what constitutes sin. But upon a thousand questions of great public importance, on the question of forms of government, of social and educational necessities, of one's course and attitude towards such great facts as the press, trusts, housing, and the like, religion, as it is generally understood, gives by itself no conclusive light. It may, no doubt, give a directing light in some cases, but not a conclusive light. It leaves us inconsistent and uncertain amidst these unavoidable problems. Yet upon these questions most people feel that something more is needed than the mood of the moment or the spin of a coin. Religious conviction may help us, it may
