difficult to see how religion could fail to have a close bearing upon all other aspects of our thought and being.

It would, of course, be fantastic to expect our limited human thought to comprehend fully the power and design which have brought the apparent universe into being, along with the phenomona of life, growth, and human individuality. So long as the human man must do its thinking inside its small cage of sensory conditions, it is not likely that it can project itself wholly outside this cage and understand, with finality, just how the cage came about and what experience might be like without it. Yet we have a right to expect of religion that its statements about God and the unities of spirit be at least consistent with the objective discoveries of science; and we also have a right to demand of science, of art, of philosophy, etc., that they try to reconcile their principles and terms with the central concepts of religion.

Actually, few efforts have been made in either direction, and al though many of these have been milestones in human thinking, they do not seem yet to have made much impression upon traditional beliefs. Also, the best of these efforts seem to have been made by persons of scientific, rather than religious training. One would expect the opposite until one reflects that religious thought has not yet acquired an intellect to match its very real emotional conviction, that it acts in a sphere in which reason has not yet become effective a sphere, in fact, in which reason is often frowned upon as the most powerful threat to do gma. Therefore, it has been left chiefly to the open and critical minds of science to try to bridge the gap between scientific and religious thinking to bring some idea of God into the proven workings of the inorganic universe, and into the established facts of evolution.

Our most advanced idea of God is that of a unitary Creator, or creative principle, to which our reason must try to reconcile, in some way, every evidence of existence. Such an idea of God is unprovable, as a deduction from this, that, or any other set of particulars, or definitions. It is an idea which either becomes selfevident to a person, or remains non-evident. With it become gradually associated other ideas of an absolute, unqualified nature ideas of eternity, immortality, subtance, good, etc. which, like the idea of God, are underivable by deduction from any limits of evidence. From out of our substratum of experience such ideas are reached inductively some would say intuitively or else they are not reached at all.

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