And, practically, the liberal preacher has very little to say about the other world. This world is really the centre of all his thoughts; religion itself, and even God, are made merely a means for the betterment of conditions upon this earth.
Thus religion has become a mere function of the community or of the state. So it is looked upon by the men of the present day. Even hard-headed business men and politicians have become convinced that religion is needed. But it is thought to be needed merely as a means to an end. We have tried to get along without religion, it is said, but the experiment was a failure, and now religion must be called in to help.
For example, there is the problem of the immigrants; great populations have found a place in our country; they do not speak our language or know our customs; and we do not know what to do with them. We have attacked them by oppressive legislation or proposals of legislation, but such measures have not been altogether effective. Somehow these people display a perverse attachment to the language that they learned at their mother’s knee. It may be strange that a man should love the language that he learned at his mother’s knee, but these people do love it, and we are perplexed in our efforts to produce a unified American people. So religion is called in to help; we are inclined to proceed against the immigrants now with a Bible in one hand and a club in the other offering them the blessings of liberty. That is what is sometimes meant by “Christian Americanization.”
Another puzzling problem is the problem of industrial relations. Self-interest has here been appealed to; employers and employees have had pointed out to them the plain commercial advantages of conciliation. But all to no purpose. Class clashes still against class in the de-
