foolish, and they form themselves on these ideas. They get their standards from the standards of their environment. Behind this, but far behind it for all but the scholars, are the history and logic by which the mores are connected with the religious facts or dogmas, and when the scholars investigate the history and logic they find that the supposed history is a tissue of myths and legends and that the logic is like a thread broken at a hundred points, twisted into myriad windings, and snarled into innumerable knots.
But now it follows that the mores are affected all the time by changes in environmental conditions and societal growth and by changes in the arts, and they follow these influences without regard to religious institutions or doctrines; or at most, compromises are continually made between inherited institutions and notions on one side and interests on the other. The religion has to follow the mores. In its nature, no religion ever changes; for every religion is absolute and eternal truth. It never contains any provision for its own amendment or "evolution." It would stultify itself If it should say: I am temporarily or contingently true, and I shall give way to something truer. I am a working hypothesis only. I am a constitution which may be amended whenever you please. "The faith once delivered to the saints" must claim to be perfect, and the formula itself means that the faith is changeless. A scientific or developing religion is an absurdity. But then again nothing is absolutely and eternally true. Everything must change, and religion is no exception. Therefore every religion is a resisting inertia which is being overcome by moving forces. Interests are the forces, because they respond, in men, to hunger, love, vanity, and fear, and the actual mores of a time are the resultant of the force of interests and the
