and thirst after social righteousness are breaking their hearts because the social reform is so long delayed and an unsympathetic and hardhearted society frustrates all their hopes.  And yet these ardent young people who obscure the issue by their crying and striving and looking in the wrong place, might be of inestimable value if so-called political leaders were in any sense social philosophers.  To permit these young people to separate themselves from the contemporaneous efforts of ameliorating society and to turn their vague hopes solely toward an ideal commonwealth of the future, is to withdraw from an experimental self-government founded in enthusiasm, the very stores of enthusiasm which are needed to sustain it.  The championship of the oppressed came to be a spiritual passion with the Hebrew prophets.  They saw the promises of religion, not for individuals but in the broad reaches of national affairs and in the establishment of social justice.  It is quite possible that such a spiritual passion is again to be found among the ardent young souls of our cities.  They see a vision, not of a purified nation but of a regenerated and a reorganized society.  Shall we throw all this into the future, into the futile prophecy of those who talk because they cannot achieve, or shall we commingle their ardor, their overmastering desire for social justice, with that more sober effort to modify existing conditions?  Are we once more forced to appeal to the educators?  Is it so difficult to utilize this ardor because educators have failed to apprehend the spiritual quality of their task?

It would seem a golden opportunity for those to whom is committed the task of spiritual instruction, for to preach and seek justice in human affairs is one of the oldest obligations of religion and morality.  All that would be necessary would be to attach this teaching to the contemporary world in such wise that the eager youth might feel a tug upon his faculties, and a sense of participation in the moral life about him.  To leave it unattached to actual social movements means that the moralist is speaking in incomprehensible terms.  Without this connection, the religious teachers may have conscientiously carried out their traditional duties and yet have failed utterly to stir the fires of spiritual enthusiasm.

Each generation of moralists and educators find themselves facing an inevitable dilemma; first, to keep the young committed to their charge “unspotted from the world,” and, second, to connect the young with the ruthless and materialistic world all about them in such wise that they may make it the arena for their spiritual endeavor.  It is fortunate for these teachers that sometime during “The Golden Age” the most prosaic youth is seized by a new interest in remote and universal ends, and that if but given a clue by which he may connect his lofty aims with his daily living, he himself will drag the very heavens into the most sordid tenement.  The perpetual