his complaint. Faith communities, furthermore—so essential to the existence of Adam the Second—are being supplanted by highly individualistic and idiosyncratic forms of belief and practice. Finally, the man of faith’s alienation from contemporary society, his loneliness, is today a function not of society’s technological pursuits but of its morality. The gap between religious and secular moralities today is far wider than in 1965. Withdrawal becomes attractive to some as a strategy for spiritual and ethical survival.
