So far, my point has been this: that religion is the expression of one type of fundamental experiences of mankind: that religious thought develops into an increasing accuracy of expression, disengaged from adventitious imagery: that the interaction between religion and science is one great factor in promoting this development. I now come to my second reason for the modern fading of interest in religion. This involves the ultimate question which I stated in my opening sentences. We have to know what we mean by religion. The churches, in their presentation of their answers to this query, have put forward aspects of religion which are expressed in terms either suited to the emotional reactions of bygone times or directed to excite modern emotional interests of a nonreligious character. What I mean under the first heading is that religious appeal is directed partly to excite that instinctive fear of the wrath of a tyrant which was inbred in the unhappy populations of the arbitrary empires of the ancient world, and in particular to excite that fear of an all-powerful arbitrary tyrant behind the unknown forces of nature. This appeal to the ready instinct of brute fear is losing its force. It lacks any directness of response, because modern science and modern conditions of life have taught us to meet occasions of apprehension by a critical analysis of their causes and conditions. Religion is the reaction of human nature to its search for God. The presentation of God under the aspect of power awakens every modern instinct of critical reaction. This is fatal; for religion collapses unless its main positions command immediacy of assent. In this respect the old phraseology is at variance with the psychology of modern civilisations. This change in psychology is largely due to science, and is one of the chief ways in which the advance of science has weakened the hold of the old religious forms of expression. The nonreligious motive which has entered into modern religious thought is the desire for a comfortable organisation of modern society. Religion has been presented as valuable for the ordering of life. Its claims have been rested upon its function as a sanction to right conduct. Also the purpose of right conduct quickly degenerates into the formation of pleasing social relations. We have here a subtle degradation of religious ideas, following upon their gradual purification under the influence of keener ethical intuitions. Conduct is a by-product of religion—an inevitable by-product, but not the main point. Every great religious teacher has revolted against the presentation of religion as a mere sanction of rules of conduct. Saint Paul denounced the Law, and Puritan divines spoke of the filthy rags of righteousness. The insistence upon rules of conduct marks the ebb of religious fervour. Above and beyond all things, the religious life is not a research after comfort. I must now state, in all diffidence, what I conceive to be the