INTRODUCTION xlv 



mean entirely different values. Science can under- 

 stand how the professor of a certain religious belief 

 devotes himself to playing the Good Samaritan, and 

 can admire him for it, for it knows well enough that 

 the only way real moral progress is made is by appli- 

 cation of that parable. But it cannot understand a 

 God measured in three dimensions; and confined in 

 rituals and denominational statements. John Tyndall 

 was right: science has no protest to make against re- 

 ligion as a search for God, he said, it only protests 

 when that search expends its energies in the manufac- 

 ture of "Mythological scenery." 



Leaders of religion nobly resisted the trend of sci- 

 ence to make the universe a machine controlled by a 

 set of mechanical laws. And this idea of the universe 

 as a mechanism set going in some mysterious fashion 

 began to lose ground early in the present century. Re- 

 search workers began to suspect there might be back 

 of phenomena more than the dust of which its material 

 was composed, and the ninety-two elements of matter 

 into which it had been resolved. Some of them began 

 to see the universe as a mathematical design. But 

 there can be no mathematical design without a de- 

 signer. This Idea steadily gained strength, until to- 

 day, research, as we have attempted to explain, Is, In 

 reality, a search for God, and for eternal life. 



We have had occasion to criticize the methods of 

 religious leaders. As a matter of fact rehglon re- 

 mains the supreme concern of mankind, the hope of 

 mankind, and the inspiration of mankind. Its steps, 

 at times, may have faltered; but even in its faltering 

 It prepared the way for the men of research; and no 



