not tarnish the family name by foolish marriages; that they shall grow up strong and intelligent. This feeling interpreted by science is eugenics, an important element of which is religion: for religion more than any other influence leads one to look ahead, and to realize that immediate benefits are not the greatest values that man can secure in life,—that there is something beyond and superior to eating, drinking and being merry.
If the criterion of ethical action is the provision it makes for the future, then the ethics of the eugenist must rank high, for he not only looks far to the future, but takes direct and effective steps to safeguard the future.
Theoretically, then, there is a place for eugenics in every type of religion. In practice, it will probably make an impression only on the dynamic religions,—those that are actually accomplishing something. Buddhism, for example, is perhaps too contemplative to do anything. But Christianity, above any other, would seem to be the natural ally of the eugenist. Christianity itself is undergoing a rapid change in ideals at present, and it seems impossible that this evolution should leave its adherents as ignorant of and indifferent to eugenics as they have been in the past—even during the last generation.
Followers of other religions, as this chapter has attempted to show, can also make eugenics a part of their respective religions. If they do not, then it bodes ill for the future of their religion and of their race.
It is not difficult to get people to see the value of eugenics,—to give an intellectual adhesion to it. But as eugenics sometimes calls for seeming sacrifices, it is much more difficult to get people to act eugenically. We have at numerous points in this book emphasized the necessity of making the eugenic appeal emotional,