efforts on personal consecration and self-mastery, on improved and extended legislation, on the growth of a moralized public opinion, on organizations and institutions that shall work for specific causes.  Moreover, with the changing situations in which man finds himself, and especially with the growing complexification of society, new opportunities for sin and new temptations continually arise.  No sooner is one immoral habit stamped out than another begins insidiously, and perhaps unnoticed, to form.  The battle-line moves on, but new foes constantly appear; it will not be an easy road to the millennium.  On the whole, our material and intellectual advance has outrun our moral progress; at present our chief need is to catch up morally. [Footnote:  Cf.  Alfred Russel Wallace, in his last book, Social Environment and Moral Progress (p. 50):  “This rapid growth of wealth and increase of our power over Nature put too great a strain upon our crude civilization and our superficial Christianity; and it was accompanied by various forms of social immorality, almost as amazing and unprecedented.”] We may note several reasons for this eddy in the moralizing process, this counter-movement toward the development of new sins and the renascence of old ones.

(1) With the growth of large cities and the development of individual interests we come to live less and less in one another’s eyes.  In primitive life it is almost impossible for a man to indulge in any vice or sin without its being immediately known to his fellows; but today millions live such isolated lives in the midst of crowded communities that all sorts of immorality may flourish without detection.  Under early conditions foodstuffs or other goods were consumed if not by the producer, at least by his neighbors; and any adulteration or sham was a dangerous matter.  Today we seldom know who slaughtered the meat or canned the fruit we eat, who made the clothing or utensils we use; shoddy articles and unwholesome food can be sold in quantity with little fear of the consumer’s anger.  All sorts of intangible and hardly traceable injuries can be wrought today by malicious or careless men injuries to reputation, to credit, to success.  In a city the criminal can hide and escape far more easily, can associate with his own kind, have a certain code of his own (cf. “honor among thieves"), and more completely escape the pangs of conscience, than under the surveillance of village life.  In a hundred ways there are increased opportunities for doing evil with impunity. [Footnote:  Cf.  E. A. Ross, Sin and Society, pp. 32:  “The popular symbol for the criminal is a ravening wolf; but alas, few latter day crimes can be dramatized with a wolf and a lamb as the cast!  Your up-to-date criminal presses the button of a social mechanism, and at the other end of the land or the year innocent lives are snuffed out.  As society grows complex, it can be harmed in more ways.  Each advance to higher organization runs us into a fresh zone of danger,