Some men will be more concerned on the emotional, others on the intellectual, others again on the moral side: but it is impossible to separate any one of the three aspects entirely from the others. We will begin with and treat mainly of the intellectual aspect of the problem, the credal side. For one thing, science has more direct concern with it than with the others; for another, more continuous and startling alterations have had to be made in it; and finally, the actual problem is there felt most acutely at the present moment. What, then, is the problem? In the terms of our definition of religion, it is in its most general terms as follows: Man has to live his life in a world in which he is confronted with forces and powers other than his own. He is a mere animalcule in comparison with the totality of these forces, his life a second in comparison with their centuries. By his mental constitution, he of necessity attempts to formulate some intelligible account of the constitution of the world and its relation to himself--or should we rather say in so far as it is in relation to himself?--and so we have a myth, a doctrine, or a creed. At the present moment, as we have already seen, there appears to be an irreconcilable conflict between orthodox Christianity and orthodox Natural Science. The one asserts the existence of an omnipotent, omniscient, personal God--creator, ruler, and refuge. The other, by reducing ever more and more of natural phenomena to what we please to call natural laws--in other words, to orderly processes proceeding inevitably from the known constitution and properties of matter--has robbed such a God of ever more and more of his realm and possible power; until finally, with the rise of evolutionary biology and psychology, there seems to be no place any more for a God in the universe. Stated thus, the opposition is complete. But let us return on our footsteps, and trace for one thing some of the history of religious beliefs, for another re-investigate, from a slightly unusual standpoint, the actual knowledge of the Universe which science has given us. Man has developed: in early stages, his physical and mental capacities developed; in later stages development has been mainly restricted to his traditions, ideas, and achievements. As part of his development, his religious ideas have altered too. At the beginning, he appears to have no ideas of a God of Gods at all--merely of influences and powers, obviously (he would say) inherent in the forces of Nature, magically inherent in certain objects and actions--fetishes and incantations. He seems scarcely to have been conscious of himself as an individual, or of the full distinction between self and the external world.