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faith. But in the end the essentials of faith have been marvelously enriched. The widespread inquiry into customs, traditions, races, and religions has tended toward the unification of all our thinking about mankind. Hence, many distinctions between creeds and doctrines have faded out in the light of the larger sympathy and sense of brotherhood which the inquiry has inspired. A new spirit of tolerance has brought a willingness to admit that, despite all differences in creed and dogma, men who are really in earnest are striving for the same great ends, the world over. The important consideration is to know how far a man has advanced in moral and religious evolution, what manner of life he lives.

This new demand that man shall understand himself in the light of all the causes that have     operated to produce him has still more significance when we turn from the outer world to the inner. Thus far, evolutionary science has dealt with man in large part as a physical being. There was a time, in fact, during the middle of the nineteenth century when the entire inquiry seemed to make for materialism. Closer scrutiny of the results showed, however, that the ultimate problems of life, the questions concerning the real nature of existence, the character of the real man, and the like, were left for idealistic philosophy to solve. We now know that to maintain the evolutionary