into nature exposed a world of plunder and prey, where, as Mill put it, all the things for which men are hanged or imprisoned are everyday performances. The scientific view of the world differed totally from that which was in the minds of devout people, and with that which was in the minds of the writers of the Bible. A large part of the last century witnessed a constant warfare between theologians and naturalists, with many attempted reconciliations. Today thinking people see that the battle was due to mis

takes on both sides; that there is a scientific and a religious approach to Truth; and that strife ensues only when either attempts to block the other's path. Charles Darwin wisely said, "I do not attack Moses, and I think Moses can take care of himself." Both physicists and theologians were wrong when they thought of "nature" as something fixed, so that it is possible to state what is natural and what supernatural; "nature" is plastic, responding all the while to new stimuli, and the title of a recent book, Creative Evolution, indicates a changed scientific and philosophical attitude towards the world.

From this scientific movement we shall find in our present Christian convictions, with much else, these items:

(1) The conception of the unity of all life. When Goethe in a flash of insight saw the structure of the entire tree in a single leaf, and of the complete skeleton of the animal in the skull of a sheep, he gave the mind of man a new assurance of the unity that pervades the whole creation. And when scientific men asserted the universality of law, they made it forever impossible for us to divide life into separate districts—the

secular and the sacred, the natural and the supernatural. Principles discovered in man's spirit in its responses to truth, to love, to companionship, to justice, hold good of his response to God. There is a "law of the spirit of life in Christ Jesus"; and it must be ascertained and worked with. But "laws" are recognized as our labels for the discoveries we have made of God's usual methods of working, and they do not stand between us and Him, barring our personal fellowship with Him in prayer, nor between Him and His world, excluding His new and completer entrances into the world's life.

(2) The thought of development or evolution as the process by which religious ideas and institutions, like all other forms of life, live and grow in a changing world.

(3) The abandonment of the attempt to prove God's existence and attributes from what can be seen in His world. We cannot expect to find in the conclusion more than the premises contain, and "nature" as it now is can never yield a personal and moral, much less a Christian, God.

And not from nature up to nature's God,
But down from nature's God look nature through.

(4) A readjustment of our view of the Bible, which frankly recognizes that its scientific ideas are those of the ages in which its various writers lived, and cannot be authoritative for us today.

(5) A larger view of God, commensurate with the older, bigger, more complex and more orderly world the physical sciences have brought to light.

A fourth source of materials, which is but another vein of this scientific quarry, is the historical and literary investigation of the Bible. This has not been so recently opened as is commonly supposed, but has been worked at intervals throughout the history of the Church, and notably at the Protestant Reformation. Luther carefully reexamined the books of the Bible, and declared that it was a matter of indifference to him whether Moses was the author of the Pentateuch, pronounced the Books of the Chronicles less accurate historically than the Books of the Kings, considered the present form of the books of Isaiah, Jeremiah and Hosea probably due to later hands, and distinguished in the New Testament "chief books" from those of less moment. Calvin, too, discussed

the authorship of some of the books, and suggested Barnabas as the writer of the Epistle to the Hebrews. But the Nineteenth Century witnessed a very thorough application to the Scriptures of the same methods of historical and literary criticism to which all ancient documents were subjected. The result was the discovery of the composite character of many books, the rearrangement of the Biblical literature in the probable order of its writing, and the use of the documents as historical sources, not so much for the periods they profess to describe, as for those in and for which they were written.

We can assign the following elements in our contemporary Christian thought to these scholarly investigations:

(1) The conception of revelation as progressive—a mode of thought that falls in with the idea of development or evolution.

(2) The distinction between the Bible as literature, with the history, science, ethics and theology of its age, and the religious experience of which it is the record, and in which we find the Self-disclosure of God.

(3) An historical rather than a specula

tive Christ. We do not begin (however we may end) with a Figure in the heavens, the eternal Son of God, but with Jesus of Nazareth. This method of approaching Him reinforces the emphasis on His manhood which came from Humanitarianism. Christianity, like the fabled giant, Antæus, has always drawn fresh strength for its battles from touching its feet to the ground in the Jesus of historic fact. It was so when Francis of Assisi recovered His figure in the Thirteenth Century, and when Luther rediscovered Him in the Sixteenth. There can be little doubt but that fresh spiritual forces are to be liberated, indeed are already at work, from this new contact with the Jesus of history.

Still another opening in the scientific quarry is Psychology. The last century saw great advances in the investigation of the mind of man, which revolutionized educational methods, gave new tools to novelists and historians, and threw new light on every aspect of the human spirit. Psychologists turned their attention to religion, and have done much to chart out the movements of man's nature in his response to his

highest inspirations. They have altered methods of Biblical education in our Sunday Schools, have shown us helpful and harmful ways of presenting religious appeals, and have given us scientific standards to test the value of the materials employed in public worship.

We may ascribe the following elements in our Christian thought to them:

(1) The normal character of the religious experience. Faith had been regarded as the product of deception or as an aberration of the human spirit; it now is established as a natural element in a fully developed personality. A psychological literary critic, Sainte Beuve, writes: "You may not cease to be a skeptic after reading Pascal; but you must cease to treat believers with contempt." William James has given us a great quantity of Varieties of Religious Experience, and he deals with all of them respectfully.

(2) The part played by the Will in religious experience. Man "wills to live," and in his struggle to conserve his life and the things that are dearer to him than life, he feels the need of assistance higher than any

he can find in his world. He "wills to believe," and discovers an answer to his faith in the Unseen. This is a reaffirmation of the definition, "faith is the giving substance to things hoped for, a test of things not seen." And the student of religious psychology has now vastly more material on which to work, because the last century opened up still another quarry for investigation in Comparative Religion. An Eighteenth Century writer usually divided all religions into true and false; today we are more likely to classify them as more and less