On the other hand, the Reformation renewed the Christian consciousness by its fundamental doctrine of Justification by Faith. Until then salvation had come through adhesion to the Symbols of the Church and obedience to its commands. Justification by Faith (and faith here means the trust of the heart) freed the Christian from the tutelage of the priesthood and the bondage of Symbols. To maintain that you can only be saved by believing certain theological doctrines, is the same as to say that you can only be saved by doing certain works; it is to add to or to substitute for faith some other condition of salvation. The second principle of the Reformation therefore also shook the ancient edifice; in Dogmatics it substituted the internal principle of Christian experience for the external principle of authority; it made of Christianity a moral life and no longer a metaphysic. Is it not right and necessary to give the new principles of the Reformation a new theological expression? This process has been going on ever since the sixteenth century and can never cease. The Reformation displaced the centre of the Christian consciousness. At the same time there began a scientific revolution which displaced the centre of the universe. I speak of that which is connected with the names of Copernicus and Kepler, and which was continued by such men as Galileo, Newton, and Laplace. Modern astronomy, geology, biology, etc., have completely changed the outlines and the horizon of our philosophy, and rendered for ever impossible the popular cosmogonies which, until then, had reigned supreme. And who does not see the bearing of this revolution on our views of Scripture, on its cosmography in particular, and on many of its minor teachings? The traditional doctrines of creation have been greatly modified, as also the doctrines as to the origin of evil, suffering, and death. These discoveries, it is said, have ruined religion, and are destroying Christian faith. Not so. What is being destroyed is the debris of an ancient philosophy. But they do compel us, absolutely, if we would remain in touch with the thought of our age, to modify the formulas by which the Church has hitherto believed that she might render an account of the origin and evolution of the universe.