We are in danger of misunderstanding the nature of the resistance to spiritual revival if we fall too easily into the mental habit of classifying a position by its philosophic implications. It needs very little proving to show that materialism, commercialism, are opposed to the stress of Christian living, and little more to show that these two definable ’isms are identifiable in the bourgeois position. The point is that the doctrinal analysis discloses not so much the position itself as its doctrinal relations, while the blind force which stands over against us is hardly probed. It is not in the main an intellectual thing that we fight. It is a cunning thing, but that is another matter. Its stubborn resistance is not of the mind. Not so much, therefore, is it belief in the wrong things that opposes the arduous quickenings of the life of Christ; it is rather desire of the wrong things. If you ask the Enemy of the Absolute what he believes in, he is as likely to reply Credo in unum Deurn as anything else. If the most comprehensive statement could be made of the heresy implicit in the bourgeois position, it is doubtful whether you could find one single bourgeois to subscribe to it. A more successful result might be obtained from a table of practical maxims, for the enemy is a practical man. That is his first attribute. He is the man of business, of affairs, the pragmatist. Not that he would tolerate the elaboration of his pragmatism into a philosophy or a religion. His heart has its own reasons for its religious choice, and these do not include the need for intellectual valuations of the acts of living.