It is quite true that there are many who say they believe the Bible and accept evolution also. But how those who are mentally sound and capable of logical consistency can accept two mutually exclusive propositions at the same time, it is impossible to understand. We will be compelled to let those who say they accept both the Bible and evolution explain how they do it--if they can! But meantime, if we take pains to make careful inquiry of such people, we shall find that in =every case= where logical and consistent thinking has any meaning whatever, a =choice= has been made between the Bible as an inerrant and infallible Book and the theory of evolution. It is quite possible for a man to hold the "scientific" or "historical" attitude toward the Bible, which makes it a human book marred by many errors, and believe in evolution at the same time; but the man who holds that attitude toward the Bible =does not believe it at all=! No one can accept the theory of evolution and the doctrine of an inerrant Bible at the same time. And yet the attempt is being very skilfully made by many leaders in the Schools today to camouflage this impossibility. A very recent article by Dr. Shailer Mathews on "Christ and Education" is a typical illustration. In the midst of the article Dr. Mathews frankly indicates his acceptance of evolution, because of which, he says, "the meaning of religion was enlarged" for him. Then he leaves the impression with the reader that the conclusions of modern science are to be taken without question, and also that our faith in Christ and the Bible are to be brought into harmony with these conclusions. That is, our faith must combine an acceptance of evolution with whatever attitude toward Christ and the Scriptures the evolutionary philosophy makes possible. This puts reason above Revelation and makes the scientific realm primary in its relation to the spiritual. The reader can judge, in the light of our previous thinking, whether this procedure is scientific or not. Then in speaking of the fact that the educated man as truly as the ignorant man needs the saving power of Christ, he says: But he must be saved as an educated man and not as an ignorant man. He cannot be forced to give up what he knows to be real. If he be told that Christian loyalty involves the abandonment of the assured results and methods of scientific investigation, he will refuse such loyalty. This implied charge is later on in the article made specific when he says that some schools "are refusing to let their students know the results of scientific investigation for fear lest such knowledge will ruin certain theological beliefs for which the schools stand"--a method he describes as putting a premium upon ignorance as a prerequisite for faith.