the human race espoused the more mystic and symbolic beliefs, while now, with approaching maturity, mankind is ripening for the appreciation of real religion, even a beginning of the revelation of truth itself.

Religion arises as a biologic reaction of mind to spiritual beliefs and the environment; it is the last thing to perish or change in a race. Religion is society's adjustment, in any age, to that which is mysterious. As a social institution it embraces rites, symbols, cults, scriptures, altars, shrines, and temples. Holy water, relics, fetishes, charms, vestments, bells, drums, and priesthoods are common to all religions. And it is impossible entirely to divorce purely evolved religion from either magic or sorcery.

Mystery and power have always stimulated religious feelings and fears, while emotion has ever functioned as a powerful conditioning factor in their development. Fear has always been the basic religious stimulus. Fear fashions the gods of evolutionary religion and motivates the religious ritual of the primitive believers. As civilization advances, fear becomes modified by reverence, admiration, respect, and sympathy and is then further conditioned by remorse and repentance.

One Asiatic people taught that “God is a great fear”; that is the outgrowth of purely evolutionary religion. Jesus, the revelation of the highest type of religious living, proclaimed that “God is love.”

Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake of wisdom—knowledge directed by experiential reason and illuminated by divine revelation.

Religion clings to the mores; that which was is ancient and supposedly sacred. For this reason and no other, stone implements persisted long into the age of bronze and iron. This statement is of record: “And if you will make me an altar of stone, you shall not build it of hewn stone, for, if you use your tools in making it, you have polluted it.” Even today, the Hindus kindle their altar fires by using a primitive fire drill. In the course of evolutionary religion, novelty has always been regarded as sacrilege. The sacrament must consist, not of new and manufactured food, but of the most primitive of viands: “The flesh roasted with fire and unleavened bread served with bitter herbs.” All types of social usage and even legal procedures cling to the old forms.

When modern man wonders at the presentation of so much in the scriptures of different religions that may be regarded as obscene, he should pause to consider that passing generations have feared to eliminate what their ancestors deemed to be holy and sacred. A great deal that one generation might look upon as obscene, preceding generations have considered a part of their accepted mores, even as approved religious rituals. A considerable amount of religious controversy has been occasioned by the never-ending attempts to reconcile olden but reprehensible practices with newly advanced reason, to find plausible theories in justification of creedal perpetuation of ancient and outworn customs.

But it is only foolish to attempt the too sudden acceleration of religious growth. A race or nation can only assimilate from any advanced religion that