Since, however, the progress of modern science, in addition to the discovery of many wholly new facts, has largely consisted in a proper investigation and a revaluation of the facts subsumed without full analysis into the symbolism of theology, the inevitable result has been for the two to find each other in constant antagonism. But be it noted that it is not science and religion which are in conflict, but science and a particular brand of religion. The essence of science is free inquiry combined with experimental testing. The result is a body of knowledge, of fact, and explanatory theory, which can properly be regarded as established. By _established_, however, we do not mean that it is absolute or immutable--we expect addition and modification. But we also expect that, in the future as in the past, the additions and alterations will not involve the scrapping and rebuilding of the whole edifice, but that it will continue to be harmonious with itself, and to undergo a gradual evolution. This has been so even with such marked changes as the discovery of radioactivity, the new outlook in psychology, or the rediscovery of Mendelism--the new, after apparent contradiction, has been or is being harmoniously incorporated and organized with the old. This in its turn implies that toleration should ever be encouraged by the scientist. Humility cannot be genuine if combined with unsupported dogmatic assertion: and the recognition that the ideas of revelation and divine personality are such dogmatic assertions brings a whole new outlook into being. Putting matters in a nutshell, we can say that a system based on revelation or on the pushing of unsupported premisses concerning the nature of God to their complete logical conclusions is bound to result in some degree of hostility to the pursuit of truth for its own sake; whereas a religious system basing itself on scientific method, while it must resign itself to being unable to produce a complete, ready-made, and immutable scheme, however beloved of the multitude (and indeed so beloved because it satisfies a lower and more primitive mode of thinking only), on the other hand can be assured that its knowledge and effectiveness will increase, and that contradictions will resolve themselves, provided that free inquiry, free speech, and tolerance are allowed and practised. Attempts to reconcile the old formulation with the new facts and ideas, when not insincere, are doomed to failure because the premisses of the two systems are different. In conclusion, we may perhaps point out some of the bearings of such a change. In the first place, the change in our conception of God necessitates the stressing of religious experience, as such, as against belief in particular dogma, or in the efficacy of special ritual.