quiries have led him to replace the miracle of creation by the laws of evolution.
"Whichever department of the realm of Nature the man of science has chosen for investigation, the result has always been the same; the supernatural has given place to the natural, superstition is succeeded by reason. The world has never had such armies of truth seekers as it now has. Those equipped with. ladders of science have so often scaled the walls which surround cities of ignorance that they march forward in the sure faith that none of Nature's battlements are impregnable."
In the last analysis, if we reach a point in thinking where we cannot proceed further, a fathomless landmark, must we revert to the theological error of "thinking," and assume it must be of supernatural character? Because the unknown in the past has been assigned to the supernatural is no indication for us also, in the present age, to relegate the unknown to divine cause. It is unseemly that minds that have emancipated themselves should go just so far as far as their own reason can explain the unknown and when their limited reason can go no further to revert back to the primitive stage where solution is considered impossible to man save it be "revealed to him by God." If man's mind is free, if no coercion of any kind is placed on its exercise, it will expand and unravel what at present is still fathomless. Give man endless centuries and ample opportunities and he will unravel the miracles of development and growth just as he has done other miracles which at first seemed impossible of rational solution.
For how much longer will man be a slave to his inferiority complex with regard to his own rational capacities? If faith is vital to man, why not relate it to that which at least holds a promise of solution? Man's mind has not as yet arrived at the point which might give
