Now, social conduct is the art corresponding to our philosophy of life, and therefore is the sure test of its truth. It follows, therefore, that unless all these three primary divisions of our nature are satisfied by any doctrine, there must result an ineradicable confusion and discord in our psychical nature, and cordial acceptance is not only impossible but irrational. We insist upon this the more because it has become the fashion in these latter days of dominance of science, to say that to inquire into effects on society is inconsistent with the scientific spirit, and unworthy of the honest truth-seeker. But, observe, I am speaking of effects on society only as a _test of truth_. I would not swerve a hair’s breadth from absolute devotion to truth. It is necessary, indeed, to inquire into effects on society, but we must inquire only in the patient spirit characteristic of the truth-seeker. Whatever is really true will surely vindicate itself by its beneficence, if we will only wait patiently for final results. Evolution is no exception to this universal truth. It will surely vindicate its beneficence, but we must wait yet a little while--not very long. So much it was necessary to say in justification of the inquiry which constitutes this third part of our work. But, after this justification, the question returns with additional emphasis, “What will be the effect of the universal acceptance of the law of evolution on religious thought, and through this on the right conduct of life?” There can be no doubt that evolution, as a law affecting all science and every department of Nature, must fundamentally affect the whole realm of thought, and profoundly modify our traditional views of Nature, of God, and of man. There can be no doubt that we are now on the eve of a great revolution. But, as in all great revolutions, so in this, the first fears as to its effects are greatly exaggerated. To many, both friends and foes of Christianity, evolution seems to sweep away the whole foundation, not only of Christianity, but of all religion and morals, by demonstrating a universal materialism. Many are ready to cry out in anguish, “Ye have taken away our gods, what have we more? Ye have destroyed our dearest hopes and noblest aspirations, what more is left worth living for?” But I think all who are at all familiar with the history of the so-called conflict between religion and science will admit this is not the first time this cry has been raised against science. They have heard this danger-cry so often that they begin to regard it as little more than a wolf-cry--scientific wolf in the religious fold. It may not be amiss, then, to stop a moment to trace rapidly the main points of this conflict--to discuss the various forms of this scientific wolf.