arfare between the champions of orthodoxy and the leaders of the
advance guard of science. The persecution of Galileo, the burning of
Bruno, the bitter attacks upon the founders of the theory of organic
evolution are cited as examples of the unavoidable warfare. For the
nonce, there is a lull in the battle which was waged so fiercely by
Tyndall and Huxley; but this lull does not signify that a treaty of
peace has been signed, but only that the combatants have shifted their
ground. The forces of orthodoxy have sullenly retreated to another
line of entrenchments. The objective observer can entertain little
doubt that the intellectual forces of orthodoxy have been worsted in
the open field and have become disheartened by the growing revelation
of the number and strength and persistence of the workers in the
service of science. The prestige of science bids fair to equal, if not
to surpass, {99} that of the church. Hence, the desire of the
theologian is to avoid a renewal of the conflict, or else to change the
mode of the warfare.

And here I shall venture a prophecy. The new battle will be waged
around psychology and philosophy. Already the lines are being drawn
between the defenders of an extra-organic soul and the experimental
sappers in the laboratories of biology and psychology who are seeking
to show that mind and body are inseparable, that, indeed, mind is just
a term for certain capacities of control exercised by the brain. The
crucial character of this growing conflict, which is yet not much
beyond the status of a skirmish, leaps to the eyes, as the French say.
Is not even the soul to be spared the siege before which the human body
fell? Is it to be placed on the dissection-table and teased apart into
its component strands? Even so. The process has already begun, and
far more has been accomplished than is generally known. The solution
of the mind-body problem is already in the air. And, with it, will
come theoretical consequences by no means secondary to those associated
with the theory of evolution. With some of these consequences we shall
be concerned in a later chapter.

Christianity has been bound up with the letter and even with the spirit
of a sacred book. Naturally, this book reflects the view of the world
held by people about two thousand years ago. It contains primitive
notions of the origin of things, a naive conception of the relation of
the sun to the earth, a belief that demons are the