Nothing, therefore, can be more pathetic than the self-styled "defenders of the faith" who withstand the purpose of reverent students to give scientific answers to scientific questions. Such men are not really defending the faith. They are doing exactly what Father Inchofer did when he said, "The opinion that the earth moves is of all heresies the most abominable"; what Mr. Gosse did when he maintained, in explanation of geology's discoveries, that God by the use of stratified rock and fossils deliberately gave the earth the _appearance_ of development through long ages, while really he made it in six days; what Mr. Southall did when, in the face of established anthropology, he claimed that the "Egyptians had no Stone age and were born civilized"; what the Dean of Chichester did when he preached that "those who refuse to accept the history of the creation of our first parents according to its obvious literal intention, and are for substituting the modern dream of evolution in its place, cause the entire scheme of man's salvation to collapse." These were not defending the faith; they were making it ridiculous in the eyes of intelligent men and were embroiling religion in controversies where she did not belong and where, out of her proper realm, she was foredoomed to defeat. _For scientific problems are not a matter for faith; they are a matter for investigation._ No one can settle by faith the movements of the planets, the method of the earth's formation, the age of mankind, the explanation of comets. These lie in science's realm, not in religion's, and religious faith demeans herself when she tries to settle them. Let science be the grammarian of the world to observe its parts of speech and their relations! Religion deals with the soul of the world, its deepest source, its spiritual meaning, its divine purpose. IV Science, however, has not always been content with the grammarian's task. When we have frankly confessed religion's sins in trespassing on scientific territory, we must note that _science has her guilty share in the needless conflict_. Today one suspects that the Church's vain endeavor by ecclesiastical authority to force religious solutions on scientific problems is almost over. But the attempt of many scientists to claim the whole field of reality as theirs and to force their solutions on every sort of problem is not yet finished. This, too, is a vain endeavor. To suppose that the process of scientific observation and inference can exhaust the truth of life is like supposing that there is no more meaning in Westminster Abbey than is expressed in Baedeker.