into their reconstructions.  Miracle is now relegated to a secondary place in theology, and it has disappeared altogether from science; a Supreme Being transcendent of, and immanent in, the world is not known to science, however far it reaches into the secrets of Nature.  Doubtless the loss to religion has been here incalculable; for although the natural scientist was able to destroy the old building, [p.61] he was unable to construct a new one.  And Eucken shows that the natural scientist will remain unable to accomplish this, because the material with which he deals is physical in its nature and constitutes no more than a part—­a secondary part—­of what is found in the world.

The old mode of conceiving the universe, when driven from its citadel by the new conceptions of physics and astronomy, turned for refuge to the mystery of Life itself.  Here it supposed itself to be safe.  But the development of modern chemistry and biology shows how dangerous it is to base a theological and religious superstructure on the unfilled clefts of natural science.  The lesson here during the past hundred years ought to be a grave warning against its repetition in the future.  These clefts have been filled more and more by the investigations and results of modern chemistry and biology, so that the theologian is constantly kept in a state of panic, and has to shift his camp and run away when the tide of knowledge sweeps in with its newly discovered results.  The whole situation seems serious, but it is not so disastrous as it appears at first sight.  Doubtless the gains of science have been numerous, and have shaken and practically ruined the old theological and metaphysical foundations; but a halt has now been called on science itself, and its limitations have become perceptible even to its own [p.62] leaders.  It is not quite so certain that the problem of organic life can be settled in terms of chemical combinations and mechanism.  Many scientists[14] are agreed on this point, although they repudiate the claims of neo-vitalists such as Driesch and Reinke.[15] No judgment can be pronounced on this subject at the present day, and probably the problem will take a long time before any important results will accrue.  And even these results will not solve the problem of organic life, for the manifestations of life, the higher we mount the scale of being, are not things visible to the senses but express themselves in the forms of meanings and will-relations.

The limits of natural science become clearly perceptible when we enter into the complex problem of the relation of subject and object, [p.63] or of mind and body.  The final tribunal in regard to the great questions of life and religion is not natural science.  This is not a matter of a mere wish that it should be so on the part of religious teachers who ignore the findings of science, but is a conviction of the scientists themselves.