Our purpose was 'to succour a distressed faith' by endeavouring to bring the Christian Creed into its right relation to the modern growth of knowledge, scientific, historical, critical; and to the modern problems of politics and ethics[3]. We were writing as for Christians, but as for Christians perplexed by new knowledge which they are required to assimilate and new problems with which they are required to deal. What is needed to help men in such perplexity is not compromise, for compromise generally means tampering with principle, but readjustment, or fresh correlation, of the things of faith and the things of knowledge. In detail this will, no doubt, involve concessions, and that on both sides, because both sides have been liable to make mistakes[4]; but in the main what is to be looked for is a reconciliation which shall at once set the scientific and critical movement, so far as it is simply scientific and critical, free from the peril of irreligion, and the religious movement free from the imputation of hostility to new knowledge--as free as any movement can be, which is intensely concerned to nourish and develop what is permanent and unchanging in human life. Such a reconciliation has more than once been effected in the past, though never without a preliminary period of antagonism[5]; our confidence that it will be effected anew in the future lies partly in the fact that we see it already taking place in some minds which seem to us to represent the best life and thought of our time both scientific and religious. One such at least[6] we knew and have lost, though only from present intercourse, in Aubrey Moore. Nobody could know him and think of him as 'compromising' either his faith or his science. He lived primarily and with deepest interest in his religious life and theological study, but he lived also with intense reality in the life of science. And the debt we owe to him, over and above the debt under which his personal character lays us for ever, is that of having let us see how the two lives of faith and of science can melt into one. He felt indeed and wrestled with the difficulties of adjustment. He had not, as it seemed to us, nearly finished his work in this respect. But he had done enough for our encouragement: enough to help us to believe that the best minds of the future are to be neither religious minds defying scientific advance, nor scientific minds denying religion, but minds in which religion interprets and is interpreted by science, in which faith and enquiry subsist together and reinforce one another. The reason why he should have been so soon taken from us and from the Church on earth--taken when 'our need was the sorest'--lies in the impenetrable mysteries of God. 'Si dolemus ablatum, non tamen obliviscimur quod datus fuit, et gratias agimus quod habere illum meruimus.... Pusillus corde eram et confortabat me; piger et negligens, et excitabat me[7].' II.