of the Church. In the United States, England, and Germany, especially, a number of ethical societies have been founded and propagated with much zeal. Frequently they do not profess hostility to ecclesiastical institutions, but the mere fact that they advocate the transference of ethical life to a non-theological basis marks them out as enemies. The Church of Rome, in particular, regards herself as the only effective guardian of morality, and the ethical function of its priests is their most prominent service. It will never submit to the transfer of ethical interests to a secular institution; otherwise it would be reduced to the condition of the Greek or Roman priesthood—a condition which would not last long in modern times. Yet the ethical societies are rapidly growing in importance.
In the political world the Church has met with harsh treatment from time immemorial, and its own diplomatic power has grown keen in the long contest. But the political anti-clerical movement of modern times is in a very different position from the violent movements of that character which are dispersed throughout history. Until the last century the anticlerical politician or diplomatist had no great anti-theological system to fall back upon. Now, the large body who are ever ready to spring up in reaction to the Church’s political encroachments have a powerful philosophy to appeal to. Formerly the Church’s troubles generally came from a few semi-sceptical
