ous history, he becomes as convinced as
any other thoughtful individual that the facts of science and history
are deadly to religion. Moreover, as man contemplates the construction
and forces at work in the universe he still must exclaim, "end,
beginning, or purpose, it knows not of."

The theologians are devoting a great deal of their time to the writings
of physicists who venture into the field of theology. It may be that in
this manner they can divert attention from the drastic findings
concerning all religious beliefs that the anthropologists and
psychologists are patiently accumulating. "Many physicists and
biologists like Pupin, Millikan, Oliver Lodge, J. Arthur Thomson, and
Henry Fairfield Osborn, have recently blossomed forth as liberal
theologians. They are still emotionally attached to the older religious
faith. They are aware that modern physics and biology have abandoned
doctrines that once were hostile to religious claims. They, therefore,
proclaim that there is no further conflict between religion and science.
In so doing, however, they show themselves abysmally ignorant of all
that anthropology and psychology have done to study religion and
religious man scientifically. They show their ignorance of the
philosophy that has built upon such data. They do not realize that the
present-day conflict between religious faith and science is no longer
with a scientific explanation of the world, but with a scientific
explanation of religion." (_J. H. Randall and J. H. Randall, Jr.:
"Religion and the Modern World."_)

The cultured Greeks and Romans had their omnipotent gods and these have
long ago died a death of ridicule. At a time when beauty and sculpture
were at their height the religion of these ancient artists was absurd.
Similarly, with some of our modern scientists, their religion has not
kept pace with their intellect. Their emotions have overbalanced their
reason in this field. Professor H. Levy, of the University of London,
tersely remarks: "The assertion of contemporary scientists, who state
that the universe is a fickle collection of indeterminate happenings,
and a great thought in the Mind of its Architect, a Pure Mathematician,
serves merely to divert the activity of the scientific brain from its
concentration on the contradictions and confusions of the all too real
outward world to a state of passive and unreal contemplation."
(_Professor H. Levy: "The Universe of Science."_)

Among the theologians,