difficulties in modern theology arise from the advance of scientific knowledge, which has shown that the older ideas of God were only symbolic, and therefore false when the attempt was made to give real value to them. That being the quagmire in which traditional Christian theology is floundering, it behoves us to discuss the opposite side of the question, and to see whether the very advance of science which has seemed to exert only a destructive influence may not have made it possible to build up new and sounder conceptions of fundamental religious ideas. We have already seen that the conception of God always represents man’s idea of the powers operating in the universe; that it has two components--the outer consisting of these powers so far as they are known to man, the inner consisting in the mode in which the conception is organized and the way it is related to the rest of the personality. It is obvious that both man’s knowledge of the cosmic powers as well as his method of organizing them in his mind can grow and change; and man’s Gods can--and do--grow and change accordingly. The growth of science in the last few centuries has radically altered our knowledge of the outer world. It has shown us, in the first place, a fundamental unity of all phenomena, however apparently diverse. It has shown us the inorganic part of the cosmos pursuing a direction--the progressive degradation of energy--which, if it is carried to its limit, will result in the extinction not only of life, but of all activity. It has next shown us the organic part, sprung from the inorganic but running a different course, ascending during evolutionary time to increasing heights of complexity and to increasing control over its inorganic environment. Finally, we have the psychozoic or human portion--that minute fraction of the cosmos which yet is of a preponderant importance, since it definitely represents the highest level yet reached by evolutionary progress. In this sphere mind is the dominant partner, biologically speaking, in the mind-matter partnership; evolution can begin to be conscious instead of fortuitous; and true _values_ arise which, incorporated in ideals and purposes, exert an effect upon events. As regards our own mental organization, psychological science has recently shown us the enormous importance of what we may call the extra-personal portion of our mind--all that which is normally subconscious, or has not been during our mental growth incorporated to form an integral part of our private personality. But this extra-personal part of the mind may from time to time irrupt into the personal, and does normally do so at some period of life. It is the merit of psychology to have shown the true nature of this relationship between personal and extra-personal, which was in the past a source of an infinity of mistaken ideas--revelation, inspiration, possession, direct communion with angels, saints, gods, or devils, and so forth.