Certain conclusions are thus made evident. These movements are the creation of the religious consciousness of the time. They are aspects of the present tense of religion. Since religion is, among other things, the effective desire to enter into right relationships with the power which manifests itself in the universe there are two variants in its content; first, our changing understanding of the power itself and second, our changing uses of it. The first varies with our knowledge and insight, the second with our own changing sense of personal need. Though God be the same yesterday, to-day and forever, our understandings of Him cannot and ought not to be the same yesterday, to-day and forever. Our faith is modified by, for example, our scientific discoveries. When the firmament of Hebrew cosmogony has given way to interstellar spaces and the telescope and the spectroscope plumb the depths of the universe, resolving nebulae into star drifts, faith is bound to reflect the change. The power which manifests itself in the universe becomes thereby a vaster power, operating through a vaster sweep of law. Our changed understandings of ourselves must be reflected in our faith and our ethical insights as well. And because there is and ought to be no end to these changing understandings, religion itself, which is one outcome of them, must be plastic and changing. What we ask of God is equally subject to change. True enough, the old questions--Whence? Whither? and Why? are constant. As we know ourselves to be living in a world which is less than a speck in an immensity wherein the birth and death of suns are ephemeral, we may rightly distrust our own value for the vaster order. We shall, therefore, the more insistently ask Whence? and Whither? and Why? But, none the less, there is always a shifting emphasis of religious need. Our own time is manifestly more concerned about well-being in the life that now is than a happy issue in the life which is to come. Temperament also qualifies experience. The mystic seeks conscious communion with God as an end in itself; the practical temper asks the demonstration of the love of God in happy material conditions. In general, action and reaction govern this whole region. The Puritan was supremely concerned about his own salvation and the struggle consequent thereto; his descendants were chiefly interested in the extension of knowledge and the conquest of the physical order and we react against this in a new return upon ourselves and the possibilities of personality.