ligious sense gives entirely contradictory sentiments about religion, and even about God, in each different creed, sect, sub-sect, or phase of belief. The best educated religious believers of our time (Millikan, Lodge, Calkins, Adler, Pupin, etc.) are precisely the men different from each other as to the nature of God: and they all agree that the religious convictions of the crowd of pious believers are quite false. So belief has varied from age to age and country to country. Practically all educated men in China have had no religious sense whatever since the days of Kung-fu-tse and in Japan since Confucianism was introduced into that country. The thinkers of Greece, who meditated on religion as deeply as any body of men that ever existed, held every variety of opinion about it that can be conceived. Plato believed in a personal God and personal immortality: Aristotle believed in an impersonal and totally different God and denied immortality. The Pythagoreans and Eleatics believed that everything was spiritual: the Stoics held that even the gods, if there are any, are material: the Epicureans and Skeptics said that all religion was superstition. Roman thinkers and Moorish thinkers were just as divided, and the modern philosophic world is as far as ever from agreement.
