God of tradition, but cling to some undefined and intangible shadow of the lost God, the number of those who are affected by Rationalistic criticism increases enormously. Whether a man is still entitled to the name of Theist who believes in an Absolute (not even an absolute being), an Unconditioned, an Unconscious, or a stream-of-tendency-not-ourselves-making-for-righteousness, is a question of terminology; but that vast modern pantheon of umbratilous deities, the manes of the Olympian family, bears eloquent witness to the progress of Rationalism. Then the large number of those who accept Hegelianism must be considered; belief in Hegel and belief in a personal God cannot long co-exist. The Neo-Kantists, including, perhaps, the larger number of orthodox professors of philosophy, find an escape from scepticism, with Kant, in the moral order: their position must be relegated to a future chapter. The followers of Hamilton and Mansel compensate their intellectual losses by a generous indulgence of faith. There are, no doubt, a large number of minds who will continue to find a relief in that manner; but it may be questioned whether the spread of scientific training is not calculated to correct that tendency. In fine, the old a priori (in the current sense) arguments for Theism have fallen into disrepute. The Roman Catholic attempt to restore their credit, though ably represented by Dr. Ward and Dr. Mivart, has been a signal failure; they have not elicited the slightest sympathy outside their own sect, and have met important opposition within it. The theological argument has also apparently lost favour in philosophical circles; indeed, the larger scientific view of the world-process which we now have gives no inconsiderable weight to the disteleologists. The most recent apologetic efforts, the works of Balfour, Drummond, Kidd, and Mallock, which, however undeservedly, have attracted universal attention, show that the whole question now turns upon the ethical problem. The spread of Platonism and Kantism points to the same conclusion. If it can be shown that the moral law is purely humanitarian in origin and effect, and entirely independent of the Theistic hypothesis, the last support of that hypothesis totters; whether the Agnostic moralists have made good that contention will appear in the sixth chapter.
