All these symptoms which preceded the final collapse of the Second Empire must be attributed to the lack of a definite and uniformly accepted WELTANSCHAUUNG and the general uncertainty of outlook consequent on that lack. This uncertainty showed itself when the great questions of the time had to be considered one after another and a decisive policy adopted towards them. This lack is also accountable for the habit of doing everything by halves, beginning with the educational system, the shilly-shally, the reluctance to undertake responsibilites and, finally, the cowardly tolerance of evils that were even admitted to be destructive. Visionary humanitarianisms became the fashion. In weakly submitting to these aberrations and sparing the feelings of the individual, the future of millions of human beings was sacrificed.

An examination of the religious situation before the War shows that the general process of disruption had extended to this sphere also. A great part of the nation itself had for a long time already ceased to have any convictions of a uniform and practical character in their ideological outlook on life. In this matter the point of primary importance was by no means the number of people who renounced their church membership but rather the widespread indifference. While the two Christian denominations maintained missions in Asia and Africa, for the purpose of securing new adherents to the Faith, these same denominations were losing millions and millions of their adherents at home in Europe. These former adherents either gave up religion wholly as a directive force in their lives or they adopted their own interpretation of it. The

consequences of this were specially felt in the moral life of the country. In parenthesis it may be remarked that the progress made by the missions in spreading the Christian Faith abroad was only quite modest in comparison with the spread of Mohammedanism.

It must be noted too that the attack on the dogmatic principles underlying ecclesiastical teaching increased steadily in violence. And yet this human world of ours would be inconceivable without the practical existence of a religious belief. The great masses of a nation are not composed of philosophers. For the masses of the people, especially faith is absolutely the only basis of a moral outlook on life. The various substitutes that have been offered have not shown any results that might warrant us in thinking that they might usefully replace the existing denominations. But if religious teaching and religious faith were once accepted by the broad masses as active forces in their lives, then the absolute authority of the doctrines of faith would be the foundation of all practical effort. There may be a few

hundreds of thousands of superior men who can live wisely and intelligently without depending on the general standards that prevail in everyday life, but the millions of others cannot do so. Now the place which general custom fills in everyday life corresponds to that of general laws in the State and dogma in religion. The purely spiritual idea is of itself a changeable thing that may be subjected to endless interpretations. It is only through dogma that it is given a precise and concrete form without which it could not become a living faith. Otherwise the spiritual idea would never become anything more than a mere metaphysical concept, or rather a philosophical opinion. Accordingly the attack against dogma is comparable to an attack against the general laws on which the State is founded. And so this attack would

finally lead to complete political anarchy if it were successful, just as the attack on religion would lead to a worthless religious nihilism.