the nineteenth century Huyghens’ theory was believed. To-day there is one large group of phenomena which can be explained only on the wave theory, and another large group which can be explained only on the corpuscular theory. Scientists have to leave it at that, and wait for the future, in the hope of attaining some wider vision which reconciles both.
We should apply these same principles to the questions in which there is a variance between science and religion. We would believe nothing in either sphere of thought which does not appear to us to be certified by solid reasons based upon the critical research either of ourselves or of competent authorities. But granting that we have honestly taken this precaution, a clash between the two on points of detail where they overlap should not lead us hastily to abandon doctrines for which we have solid evidence. It may be that we are more interested in one set of doctrines than in the other. But, if we have any sense of perspective and of the history of thought, we shall wait and refrain from mutual anathemas.
We should wait: but we should not wait passively, or in despair. The clash is a sign that there are wider truths and finer perspectives within which a reconciliation of a deeper religion and a more subtle science will be found.
In one sense, therefore, the conflict between science and religion is a slight matter which has been unduly emphasised. A mere logical contradiction cannot in itself point to more than the necessity of some readjustments, possibly of a very minor character on both sides. Remember the widely different
