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sundry far-fetched and wire-drawn distinctions between dogmatic and disciplinary bulls--an attempt which will only deepen the distrust of straightforward reasoners. The author's point of view is stated in the words, "I have maintained that the Church has a right to lay her restraining hand on the speculations of natural science" (p. 167). All these well-meaning defenders of the faith but wrought into the hearts of great numbers of thinking men the idea that there is a necessary antagonism between science and religion. Like the landsman who lashes himself to the anchor of the sinking ship, they simply attached Christianity by the strongest cords of logic which they could spin to these mistaken ideas in science, and, could they have had their way, the advance of knowledge would have ingulfed both together. On the other hand, what had science done for religion? Simply this: Copernicus, escaping persecution only by death; Giordano Bruno, burned alive as a monster of impiety; Galileo, imprisoned and humiliated as the worst of misbelievers; Kepler, accused of "throwing Christ's kingdom into confusion with his silly fancies"; Newton, bitterly attacked for "dethroning Providence," gave to religion stronger foundations and more ennobling conceptions. Under the old system, that princely astronomer, Alphonso of Castile, seeing the inadequacy of the Ptolemaic theory, yet knowing no other, startled Europe with the blasphemy that, if he had been present at creation, he could have suggested a better order of the heavenly bodies. Under the new system, Kepler, filled with a religious spirit, exclaimed, "I do think the thoughts of God." The difference in religious spirit between these two men marks the conquest made in this long struggle by Science for Religion.(86)