é THE STRUGGLE FOR REALITIES. 375 
Conflict between Religion and Science.” But the inade- 
quacy of this definition has been generally recognised, 
for the conflict has chiefly lain between religious institu- 
tions and the progress of knowledge. 
Andrew Dickson White calls this “the struggle be- 
tween science and dogmatic theology, 
Ceaaclaet ae . . . the conflict between two epochs in 
aie ee the evolution of human thought—the 
theology. theological and the scientific.” This 
idea was years ago crystallized by him 
in these memorable words: 
“In all modern history, interference with science in the sup- 
posed interest of religion, no matter how conscientious such in- 
terference may have been, has resulted in the direst evils both to 
religion and to science, and invariably ; and on the other hand, all 
untrammelled scientific investigation, no matter how dangerous to 
religion some of its stages may have seemed for the time to be, 
has invariably resulted in the highest good, both of religion and 
of science.” 
From the standpoint of history, this struggle has 
actually been one between organized theology and un- 
organized science. Preconceived notions of theological 
science became entangled with crude notions of all 
other sciences. In the experience of a single human 
life there is little to correct even the crudest theology. 
From the supposed greater importance of theology in 
determining the fate of the individual man, theological 
conceptions have dominated all others. Throughout 
the ages the great churches have been the stronghold of 
conservatism. Religious bodies have formed the great 
organized army against which the separated bands of 
science hurled themselves apparently in vain. 
But as. I have said before, the real essence of con- 
servatism lies not in theology. The whole conflict is a 
struggle inthe mind of man. It exists in human psy- 
