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life, without denial of the truth of a future life; terror of the future world and anxiety to know how to provide for it, with eager seizure of the sacramental and sacerdotal means which the Church provided, all declined. The Renaissance tried to renew the Greek joy in life with art, pleasure, music, grace, social enjoyment, freedom, and luxury, instead of asceticism, ritual, ecclesiasticism, rigid authority, distrust, and gloom. The religious wars greatly interfered with the programme of the Renaissance. They partly dispelled gayety and grace. It was in the mores that the changes occurred. Churches fell to decay; monasteries disappeared; chantries were suppressed; clergymen abandoned their calling; pilgrimages, processions, retreats — all were neglected. Some lamented and protested; others applauded; the greatest number were indifferent. The attitude depended on the place and circumstances, above all upon commercial and industrial interests and upon intellectual attainments. The great fact was that faith in sacramentarianism as a philosophy of this life and the other was broken, and the mores which had been the outcome of that faith fell into neglect. The Counter-reformation arose from supposed effects of the Church schism on the mores. The removal of the other world to a remoter place in human interest was a great change in religion; at its best, modern religion became a guide of life here, not a preparation for another life. Modern thought has been realistic and naturalistic, and the mores have all conformed to this world-philosophy. The other-worldliness has been ethical. It has been at war with the materialism of this world, a war which is in the mores, for we are largely under the dominion of those secondary or remoter dogmas deduced from grand conceptions of world-philosophy and inculcated as absolute authority. Our mores at the same