followed a course of fundamental philosophy under one of the most distinguished living exponents of scholastic philosophy, and an introductory course to Biblical Criticism under an equally distinguished professor. Time wore on, and there was ever the same alternation of peace and storm, as light and darkness flitted alternately over my mind. However, my thoughts were now more systematized, and the issues were gradually narrowing to a point at which it seemed possible to give a final decision.
The whole system of beliefs to which I desired to cling rested logically (considering the system in opposition to all other creeds and theories) upon four cardinal points, and my attention was soon concentrated upon these. The whole controversy between the Church of Rome and other Christian sects turns upon the dogma of Papal Infallibility. Then Christianity has, in face of the numerous and more extensive non-Christian religions, to vindicate its attribution of a divine character, or at least of a divine mission, to its founder; that resolves itself into a vindication of the authenticity and reliability of the Gospels. But the two more fundamental points, over which my greatest troubles had arisen, were the existence of God and the spirituality of the human soul. I am aware that the spirituality of the soul may not be regarded as an essential point of rational theology—we may accept it from revelation, which does not necessarily pre-suppose it. Still, it is for most men a doctrine to be substantiated by human reason, and in point of fact the Church of Rome authoritatively declares it to lie within the province of pure philosophy. If we cannot rebut the materialistic conception of man, a positive revelation has little chance of acceptance.
These are the main points that absorbed my attention for years, and I intend to treat them seriatim, pointing out the successive positions my mind took up with regard to them, and how I came finally to reject them after a conscientious consideration of all that has been written in their defence.
GOD.
From the earliest ages thinkers have devoted themselves to the task of providing a rational basis for that belief in a Supreme Being which, in more or less attenuated form, history shows to be co-extensive in time and space with human intelligence. The majority of men, little addicted to introspection, can give no reason, or only mutter a few superficial and crudely assimilated phrases, when asked for the motive of this, their fundamental belief. A theologian would say that God has provided a mysterious power, called faith, that links securely the minds of the unthinking majority to their belief. A more matter-of-fact observer would see either that they never reflect on the fact that they take this traditional doctrine with little or no proof, or that, from an instinctive
