ll the ancient emotions
of joy, sorrow, and regret. Birth and death, sowing and
harvest, conquest or calamity, as of old, evoke a sympathetic
feeling with the movement of cosmic processes. All of these
emotions to-day, as in less sophisticated times, may take
religious form.

Nor does the universe because we understand it better
seem, to many, less worthy of worship. The most thorough-going
scientific geniuses have felt most deeply the nobility
and grandeur of that infinite harmony and order which their
own genius has helped to discover. It has been well said the
"undevout astronomer is mad." And it is not only the student
of the stars who has intimations of divinity. As Professor
Keyser puts it: "The cosmic times and spaces of modern
science are more impressive and more mysterious than
a Mosaic cosmogony or Plato's crystal spheres. Day is just
as mysterious as night, the mystery of knowledge is more
wonderful and awesome than the darkness of the unknown."[2]
It is significant that such men as Newton, Pasteur, and Faraday,
giants of modern physical inquiry, were devoutly religious.

[Footnote 2: Keyser: _Science and Religion_, p. 30.]

It would appear indeed that the objects which men revere
are not the subject-matter of science. Physics and chemistry
can tell us what Nature is like; they cannot tell us to what in
Nature we shall give our faith and our allegiance. Religion
remains, as ever, "loyalty to the highest values of life."
Science instead of making the world less awesome has made it
more mysterious than ever. Origins and destinies are still
unknown. Science tells how; it describes. It does not tell
why things occur as they do; or what is the significance of
their occurrence. Worship can never be reduced to molecules
or atoms. While man lives and wonders, hopes and fears,
feels the clear beauty, the infinite mystery, and the eternal
significance of things, the religious experience will remain, and
men will find objects worthy of their worship.

THE CHURCH AS A SOCIAL INSTITUTION. Religion being so
crucial a set of social habits, institutions arise for the perpetuation
of its traditions, and for the social expression of the religious
life. The churches perpetuate the religious tradition in
a number of ways. Fixed ecclesiastical systems, recitals and
definitions of creeds, the regular and meticulous performance
of rites and ceremonies, become powerful instruments for the
transmission of religious ideas and