transcendental; science manipulates only the material. To the consistent religionist, his belief, as such, determine the fact; to the scientist it is the evidence that establishes the fact. To the religionist truth is something that is unchanging, that is fixed, final, and heretical to question. Confronted with a constantly changing universe, he would delude himself that his inner convictions give him a finality concerning his evolving environment. It is therefore not so much Science that the religionist is fighting, but the scientific method. This scientific method of approach, he rightly perceives, has so pervaded our mode of thinking that it is the subtle and most disintegrating force that is shattering the religious foundations.
Dr. James T. Shotwell, speaking of the scientific method, concludes, "But whatever strictures philosophy may pass upon the conclusions of science, as merely, relative and provisional, there is no clearer fact in the history of thought, that its attitudes and methods have been at opposite poles from those of religion. It does no good to blink the fact, established as it is by the most positive proofs of history and psychology. Science has made headway by attempting to eliminate mystery so far as it can. Religion, on the other hand, has stressed mystery and accepted it in its own terms. Science is the product of bold adventure, pushing into the realm of the mysterious to interpret its phenomena in terms of the investigator; religion enters this same realm to give itself up to the emotional reactions. Science is the embodiment of the sense of control, religion yields the control to that power which moves in the shadow of the woods by night, and the glory of the morning hills ...
"Science does not justify by faith, but by works. It is the living denial of that age-long acceptance which we accord to the mystery—as such. It renounces authority,
