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 opening decade of the century. Then the great watchwords were the adequacy of materialism, the inevitability of progress, and the sufficiency of man. Science, having finally broken through the bondage of ignorance, and having shattered the tyranny of superstition, was hailed as the New Messiah, the supreme disposer of human destiny. Indeed, so startling and spectacular were the boons and bestowals of this new Messianic age, so strange and exciting the faculties put at man's disposal, that one sinister fact went almost unobserved: all its gifts were double-edged. The dazzling splendours of its achievements masked only too effectively the grim truth—later to be learnt at an immeasurable cost of blood and tears—that science (to quote the words of Reinhold Niebuhr) "can sharpen the fangs of ferocity as much as it can alleviate human pain." That aspect was conveniently ignored. With this new Messiah leading the way, it was argued, was there any limit to what humanity might accomplish? It was an intoxicating prospect. Would not social effort, reinforced by all the resources of technology, speedily bring the New Jerusalem down to earth from heaven? Surely the wilderness wanderings of the children of men were over, and the path of progress must now lead straight and unbroken to the shining Utopia of their dreams. The Renaissance humanists and the ancient sophists had been perfectly right: man was indeed the measure of all things. His will was the architect of destiny. His intelligence, storming the secrets of the universe, had occupied the throne of God. 14