In our regenerate society, then, if we ever get it, the balanced moods of Repentance of our racial past and Surrender to our spiritual calling, the pull-forward of the Spirit of Life even in its most austere difficult demands, will control us; as being the socialized extensions of these same attitudes of the individual soul.  And they will press the community to those same balanced expressions of its instinct for reality, which completed the individual life:  that is to say, to Recollection and Work.  In the furnishing of a frame for the regular social exercise of recollection—­the gathering in of the corporate mind and its direction to eternal values, the abiding foundations of existence; the consideration of all its problems in silence and peace; the dramatic and sacramental expression of its unity and of its dependence on the higher powers of life—­in all this, the institutional religion of the future will perhaps find its true sphere of action, and take its rightful place in the socialized life of the Spirit.

Finally, the work which is done by a community of which the inner life is controlled by these three factors will be the concrete expression of these factors in the time-world; and will perpetuate and hand on all that is noble, stable and reasonable in human discovery and tradition, whether in the sphere of conduct, of thought, of creation, of manual labour, or the control of nature, whilst remaining supple towards the demands and gifts of novelty.  New value will be given to craftsmanship and a sense of dedication—­now almost unknown—­to those who direct it.  Consider the effect of this attitude on worker, trader, designer, employer:  how many questions would then answer themselves, how many sore places would be healed.

It is not necessary, in order to take sides with this possible new order and work for it, that we should commit ourselves to any one party or scheme of social reform.  Still less is it necessary to suppose such reform the only field in which the active and social side of the spiritual life is to be lived.  Repentance, surrender, recollection and industry can do their transfiguring work in art, science, craftsmanship, scholarship, and play:  making all these things more representative of reality, nearer our own best possible, and so more vivid and worth while.  If Tauler was right, and all kinds of skill are gifts of the Holy Ghost—­a proposition which no thorough-going theist can refuse—­then will not a reference back on the part of the worker to that fontal source of power make for humility and perfection in all work?  Personally I am not at all afraid to recognize a spiritual element in all good craftsmanship, in the delighted and diligent creation of the fine potter, smith or carpenter, in the well-tended garden and beehive, the perfectly adjusted home; for do not all these help the explication of the one Spirit of Life in the diversity of His gifts?