timulant.

The mental stimulant was provided for man in the form of science.
Science is but organized knowledge, and it is this knowledge that has
elevated man to the position where he is now, his own god. When
difficulties confront him in this age, he blames them upon his own
ignorance and incompetence. And, when he sets about to overcome these
difficulties, he does not rely on divine revelation or supernatural aid
or on miracles; he relies on his reason. He knows that when a problem
eludes his mental capacity, it is not the supernatural which eludes him
but some natural force, some law which he has not been able to grasp as
yet. There is no resignation in this attitude; only resolute, peaceful
patience. The problem that he cannot solve at present will yield to his
reason eventually. The ecclesiastic is well aware that science is his
natural and implacable enemy. He knows that every time the bounds of
exact knowledge are widened, the domain of religion is narrowed.

Man's knowledge of the universe is still incomplete, but it is certainly
more complete than it was fifty years ago; and when we consider what
that knowledge was a few thousand years ago, it is no breach of logic to
state that all natural processes, in the course of time, will be brought
into the confines of invariable laws.

Sir Arthur Keith clearly states: "The ancient seeker, to explain the
kingdom of life, with man as its Regent, had to call in the miracle of
creation. The modern seeker finds that although life has the appearance
of the miraculous, yet all its manifestations can be studied and
measured, and that there is a machinery at work in every living thing
which shapes, evolves, and creates. His inquiries 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 sup