fare of mankind primarily depends on correct knowledge of the world in which we live, and of human nature. It is a very heinous fault of the ecclesiastical organizations that they resist investigation or endeavor to control its results, for it alienates them from the mores of the time and destroys their usefulness. The mores will control the religion as they have done hitherto, and as they do now. They have forced an abandonment of ritual and dogma.
However, the case which is really important and which always presents itself in the second stage is that logical inferences as to what men ought to do are constructed upon the world-philosophy. In the New Testament the scribes and Pharisees were denounced because they had bound heavy burdens and laid them on men's shoulders. This referred to the rabbinical constructive duties of ritual and behavior — an elaborate system of duties in which energy was expended with no gain in self-realization. The mediæval Church fell under the dominion of the same tendency, and by construction and inference multiplied restrictions and arbitrary duties which had the same effect. We now hear constructive arguments made to prove from Scripture that there should be no divorce, and that no man should be allowed to marry his deceased wife's sister, although there is no authority at all in Scripture for such prohibitions.
It appears probable that all religious reformations have been due to changes in the mores. Moses led the Israelites out of Egypt in order to get them out of the collision between their mores and those of the Egyptians. The contrast between the mores of the Israelites and Canaanites is emphasized throughout the Old Testament.
It is against the mores of the Jews of the time of Jesus that the New Testament is a revolt; the denunciations
