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diff --git a/old/50330-0.txt b/old/50330-0.txt deleted file mode 100644 index 5faeffe..0000000 --- a/old/50330-0.txt +++ /dev/null @@ -1,9260 +0,0 @@ -The Project Gutenberg EBook of The Substance of Faith Allied with Science -(6th Ed.), by Oliver Lodge - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Substance of Faith Allied with Science (6th Ed.) - A Catechism for Parents and Teachers - -Author: Oliver Lodge - -Release Date: October 27, 2015 [EBook #50330] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE SUBSTANCE OF FAITH *** - - - - -Produced by Charlene Taylor, Elizabeth Oscanyan, Bryan -Ness and the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - - - - - - - - - - THE SUBSTANCE OF FAITH - - - - - Transcriber's note for the text version: - _text_ means that the text was printed in italic font. - =text= means that the text was printed in bold font. - y^n means that base, y, is to be raised to the power, n. - ------------------------------------------------------------------------- - - - - - =THE= - - =SUBSTANCE OF FAITH= - - ALLIED WITH SCIENCE - - A CATECHISM FOR PARENTS AND TEACHERS - - - BY - - SIR OLIVER LODGE, F.R.S. - - PRINCIPAL OF THE UNIVERSITY OF BIRMINGHAM - - - - - SIXTH EDITION - - - - - METHUEN & CO. - 36 ESSEX STREET W.C. - LONDON - - ------------------------------------------------------------------------- - - - - - First Published February 1907 - Second Edition February 1907 - Third, Fourth, and Fifth Editions March 1907 - Sixth Edition April 1907 - - - - ------------------------------------------------------------------------- - - - - - Gloriam quæsivit scientiarum, invenit Dei. - - - - ------------------------------------------------------------------------- - - - - - PREFACE - - -Everyone who has to do with children at the present day, directly or -indirectly, must in some form or another have felt the difficulty of -instructing them in the details of religious faith, without leaving them -open to the assaults of doubt hereafter, - -when they encounter the results of scientific inquiry. - -Sometimes the old truths and the new truths seem to conflict; and though -everyone must be aware that such internecine warfare between truths can -be an appearance only, the reconciliation is not easily perceived: nor -is the task simplified by the hostile attitude adopted towards each -other by some of the upholders of orthodox Christianity. - -It is sometimes said to be impossible for a teacher to educate a class -subject to compulsory attendance, in a spirit of weal-th, peace, and -godliness, without infringing the legitimate demands of somebody; but -the difficulty is caused chiefly by sectarian animosity, which may take -a variety of forms. - -These religious and educational disputes would be of small consequence, -and might even be stimulating to thought and fervour, were it not that -one danger is imminent:—a danger lest the nation, in despair of a -happier settlement, should consent to a system of _compulsory_ -secularism; and forbid, in the public part of the curriculum of -elementary schools, not only any form of worship, but any mention of a -Supreme Being, and any quotation from the literature left us by the -Saints, Apostles, Prophets, of all ages. - -If so excentric a negation is brought about by the warfare of -denominations, they will surely all regard it as a lamentable result. - -Meanwhile, in the hope and belief that the great bulk of the teachers of -this country are eager and anxious to do their duty, and lead the -children committed to their care along the ways of righteousness,—being -deterred therefrom in some cases only by the difficulty of following out -their ideals amid the turmoil of voices, and in other cases by their -uncertainty of how far the “old paths” can still be pursued in the light -of modern knowledge,—I have attempted the task of formulating the -fundamentals, or substance,[1] of religious faith in terms of Divine -Immanence,[2] in such a way as to assimilate sufficiently all the -results of existing knowledge, and still to be in harmony with the -teachings of the poets and inspired writers of all ages. The statement -is intended to deny nothing which can reasonably be held by any specific -Denomination, and it seeks to affirm nothing but what is consistent with -universal Christian experience. - -Our knowledge of the Christian religion is admittedly derived from -information verbally communicated, and from documents; and, in the -interpretation of these sources, mistakes have been made. At one time, -not long ago, it was the duty of serious students of all kinds to point -out some of these mistakes, wherever they ran counter to sense and -knowledge. That cleaning and sweetening work has been done vigorously, -and done well: at the present time comparatively little sweeping remains -to be done, save in holes and corners: most of the lost simplicity has -now been found. A positive or constructive statement of religious -doctrine, not indeed deduced from present knowledge, but in harmony with -all that bears upon the subject, is now more useful. Such a statement -might be called New Light on Old Paths; for the “old paths” remain, and -are more brightly illuminated than ever: even the old Genesis story of -man’s early experience shines out as a brilliant inspiration. Truth -always grows in light and beauty the more it is uncovered. - -There are still people who endeavour to deny or disbelieve the -discoveries of science. They are setting themselves athwart the stream, -and trying to stop its advance;—they only succeed in stopping their own. -They are good people, but unwise, and, moreover, untrustful. If they -will let go their anchorage, and sail on in a spirit of fearless faith, -they will find an abundant reward, by attaining a deeper insight into -the Divine Nature, and a wider and brighter outlook over the destiny of -man. - ------ - -Footnote 1: - - “By Substance I understand that which exists in and by itself.” - (Spinoza.) - -Footnote 2: - - “We may say much, yet not attain; and the sum of our words is, He is - all.” (Ecclesiasticus xliii. 27.) - ------------------------------------------------------------------------- - - - - - TABLE OF CONTENTS - - - CHAP. PAGE - PREFACE—ON RELIGIOUS TEACHING vii - INTRODUCTION—A PLEA FOR SYMPATHY AND BREADTH 1 - I. THE ASCENT OF MAN 6 - II. THE DEVELOPMENT OF CONSCIENCE 20 - III. CHARACTER AND WILL 24 - IV. DUTY AND SERVICE 32 - V. GOODNESS AND BEAUTY AND GOD 36 - VI. MAN A PART OF THE UNIVERSE 42 - VII. THE NATURE OF EVIL 46 - VIII. THE MEANING OF SIN 52 - IX. THE DEVELOPMENT OF LIFE 56 - X. COSMIC INTELLIGENCE 60 - XI. IMMANENCE 64 - XII. HIGHER FACULTIES, OR SOUL AND SPIRIT 76 - XIII. THE REALITY OF GRACE AND OF INCARNATION 84 - XIV. THE TRUTH OF INSPIRATION 92 - XV. A CREED 96 - XVI. THE LIFE ETERNAL 104 - XVII. THE COMMUNION OF SAINTS 112 - XVIII. PRAYER 116 - XIX. THE LORD’S PRAYER 120 - XX. THE KINGDOM OF HEAVEN 122 - APPENDIX. THE CLAUSES REPEATED 128 - - - - - REFERENCES TO QUOTATIONS - - - PAGE - ix “Old paths” Jer. vi. 16. - 13 “Hear no yelp” Tennyson, “By an Evolutionist.” - 22 “Then welcome” Browning, “Rabbi Ben Ezra.” - 22 “We fall to rise” Browning, “Asolando.” - 23 “Nor shall I deem” Browning, “Paracelsus.” - 30 “If my body” Tennyson, “By an Evolutionist.” - 33 “Our wills” Tennyson, “In Memoriam.” - 37 “The old order” Tennyson, “Morte d’Arthur.” - 39 “Lilies that fester” Shakespeare, Sonnet 94. - 43 “All tended” Browning, “Paracelsus.” - 44 “He hath shewed thee” Micah vi. 8. - 48 “The best is yet to be” Browning, “Rabbi Ben Ezra.” - 49 “My son, the world” Tennyson, “Ancient Sage.” - 50 “There shall never be” Browning, “Abt Vogler.” - 51 “No ill no good” Tennyson, “Ancient Sage.” - 55 “All we have willed” Browning, “Abt Vogler.” - 59 “Where dwells enjoyment” Browning, “Paracelsus.” - 59 “God tastes an infinite” Browning, “Paracelsus.” - 65 “πάντα ῥεὶ ϰαὶ οὐδὲν μένει.” Heraclitus. - (Everything flows and nothing is stagnant.) - 65 “The hills are shadows” Tennyson, “In Memoriam.” - 73 “πάντα πλήρη θεῶν.” Thales, quoted by Aristotle. - (All things are full of gods.) - 73 “Earth’s crammed” E. B. Browning, “Aurora Leigh.” - 78 “Our birth” Wordsworth, “Immortality.” - 81 “We are such stuff” Shakespeare, “Tempest.” - 83 “Climb the mount” Tennyson, “Ancient Sage.” - 86 “That none but Gods” Tennyson, “By an Evolutionist.” - 87 “Flash of the will” Browning, “Abt Vogler.” - 87 “All through my keys” Browning, “Abt Vogler.” - 89 “’Tis the sublime” Coleridge, “Religious Musings.” - 90 “Enough that he heard it” Browning, “Abt Vogler.” - 101 “A sun but dimly seen” Tennyson, “Akbar’s Dream.” - 106 “But that one ripple” Tennyson, “Ancient Sage.” - 110 “Signs of his coming” Morris, “Love is Enough.” - 115 “Then stirs the feeling” Byron, “Childe Harold.” - 115 “ἡ φυχὴ τῷ ὅλῳ μέμιϰται” Aristotle, “De Animâ.” - (Spirit permeates the whole.) - 115 “Whose dwelling” Wordsworth, “Tintern Abbey.” - 124 “Their prejudice” Browning, “Paracelsus.” - 126 “And we the poor earth’s” Tennyson, “Ancient Sage.” - ------------------------------------------------------------------------- - - - - - INTRODUCTION - -There is a growing conception of religion which regards it not as a -thing for special hours or special days, but as a reality permeating the -whole of life. The old attempt to partition off a region where Divine -action is appropriate, from another region in which such action would be -out of place—the old superstition that God does one thing and not -another, that He speaks more directly through the thunder of catastrophe -or the mystery of miracle than through the quiet voice of ordinary -existence—all this is beginning to show signs of expiring in the light -of a coming day. - -Those to whom such a change is welcome regard it as of the utmost -importance that this incipient recognition of a Deity immanent in -History and in all the processes of Nature shall be guided and elevated -and made secure. Ancient formularies must be reconsidered and remodelled -if they are to continue to express eternal verities in language -corresponding to the enlarged acquaintance with natural knowledge now -possessed by humanity. - -Nevertheless the attempt to draw up anything of the nature of a creed or -catechism, unhallowed by centuries of emotion and aspiration, is -singularly difficult; and to obtain general acceptance for such a -production may be impossible. - -Every Denomination is likely to prefer its own creed or formula, -especially if it has the aroma of antiquity upon it—an aroma of high -value for religious purposes and more easily destroyed than replaced. No -carefully drawn statement can be expected to go far enough to satisfy -religious enthusiasts: it is not possible to satisfy both scientific and -distinctively denominational requirements. All this might be admitted, -and yet it may be possible to lay a sound foundation such as can stand -scientific scrutiny and reasonable rationalistic attack—a foundation -which may serve as a basis for more specific edification among those who -are capable of sustaining a loftier structure. - -Even though not yet fully attainable, it is permissible to hope for more -union than exists at present among professing Christians, and among the -branches of the Christian Church. With some excellent people the -differences and distinguishing marks loom out as of special importance; -but from these I can hardly claim attention. I must speak to those who -try to seize points of agreement, and who long for the time when all -Christian workers may be united in effort and friendliness and -co-operation, though not in all details of doctrine. On the practical -side, a concurrence of effort for the amelioration and spiritualisation -of human life, in the light of a common gospel and a common hope, is not -impossible; and on the theoretical side, in spite of legitimate -differences of belief on difficult and infinite problems, there must be -a mass of fundamental material on which a great majority are really -agreed. - -But a foundation is not to be mistaken for superstructure: a -full-fledged and developed religion needs a great deal more than -foundation—there must be a building too. The warmth and vitality -imparted by strong religious conviction is a matter of common -observation, and is a force of great magnitude; but it is a personal and -living thing, it cannot be embodied in a formula or taught in a class. -Here lies the proper field of work of the Churches. What can be taught -in a school is the fundamental substratum underlying all such -developments and personal aspirations; and it can be dealt with on a -basis of historical and scientific fact, interpreted and enlarged by the -perceptions and experiences of mankind. - -A creed or catechism should not be regarded as something superhuman, -infallible, and immutable; it should be considered to be what it really -is—a careful statement of what, in the best light of the time, can be -regarded as true and important about matters partially beyond the range -of scientific knowledge: it must always reach farther into the unknown -than science has yet explored. - -An element of mystery and difficulty is not inappropriate in a creed, -although it may be primarily intended for comprehension by children. -Bare bald simplicity of statement, concerning things keenly felt but -imperfectly known, cannot be perfectly accurate; and yet every effort -should be made to combine accuracy and simplicity to the utmost. Every -word should be carefully weighed and accurately used: mere conventional -terminology should be eschewed. A sentence stored in the memory may -evolve different significations at different periods of life, and at no -one period need it be completely intelligible or commonplace. The ideal -creed should be profound rather than explicit, and yet should convey -some sort of meaning even to the simplest and most ignorant. Its terms, -therefore, should not be technical, though for full comprehension they -would have to be understood in a technical or even a recondite sense. - -To make a statement of this kind useful, it is necessary to accompany -each clause with some indication of the supplementary teaching necessary -to make it assimilable: and such hints should be adapted not only to -professed teachers, but to parents and all who have to do directly or -indirectly with the education of children. It is my hope that the -following clauses and explanations may be of some use also to the many -who experience some difficulty in recognising the old landmarks amid the -rising flood of criticism, and who at one time or another have felt -shaken in their religious faith. Some of them are sure to have attained -emancipation and conviction for themselves, but in so far as their own -insight has led them in the general direction indicated by what follows, -these will not be the last to welcome an explicit statement, even though -in several places they may wish to modify and amend it. They will -recognise that there is an advantage, for some purposes, in throwing old -and over-familiar formulæ into new modes of expression; and that a -variety in mode of formulation does not necessarily indicate a lack of -appreciation of the loftiest truths yet vouchsafed to humanity. - -With these preliminary remarks I now submit a catechism, whereof the -clauses are intended to be consistent with the teachings of Science in -its widest sense, as well as with those of Literature and Philosophy, -and to lead up to the substance or substratum of a religious creed. - ------------------------------------------------------------------------- - - - - - I - - THE ASCENT OF MAN - - - _Q. What are you?_ - - _A._ I am a being alive and conscious upon this earth; a - descendant of ancestors who rose by gradual processes from - lower forms of animal life, and with struggle and suffering - became man. - - - - - * * * * * - - - CLAUSE I - -This answer does not pretend to exhaust the nature of man; another -aspect is dealt with in Clause XII. It is usual to impart the latter -mode of statement first; but premature dwelling on the more mystical -aspect of human nature, with ignorance or neglect of the biological -facts actually ascertained concerning it, only gives rise to troubled -thought in the future when the material facts become known—often in -crude or garbled form—and leads to scepticism. - -The clause as it stands is a large and comprehensive statement, that -will need much time for its elucidation and adequate comprehension. Its -separate terms may be considered thus:— - -EARTH.—Children can gradually be assisted to realise the earth as an -enormous globe of matter, with vast continents and oceans on its surface -and with a clinging atmosphere, the whole moving very rapidly (nineteen -miles each second) through space, and constituting one of a number of -other planets all revolving round the sun. They may also be led to -realise that from the distance of a million miles it would appear as an -object in the sky rather like the moon; that from a greater distance it -would look like any of the other planets; while from a vastly greater -distance neither it nor any other planet is large or luminous enough to -be visible—nothing but the sun would then be seen, looking like a star. -It is occasionally helpful to realise that the earth, with all its -imperfections, is one of the heavenly bodies. - -BEING.—The mystery of existence may be lightly touched upon. The fact -that anything whatever—even a stone—exists, raises unanswerable -questions of whence and why. It is instructive to think of some rocks as -agglomerations of sand, and of sand as water-worn fragments of previous -rock; so that, even here, there arises a sense of infinitude. - -ALIVE.—The nature of life and, consequently, of death is unknown, but -life is associated with rapid chemical changes in complex molecules, and -is characterised by the powers or faculties of assimilation, growth, and -reproduction. It is a property we share with all animals and also with -plants. Children should not be told this in bald fashion, but by -judicious questioning should be led to perceive the essence of it for -themselves. Soon after they realise what is meant by life, some of them -will perceive that it has an enormous range of application, and will -think of flowers as possessing it also: being subject like all living -things to disease and death. - -What plants do not possess is the specifically animal power of purposed -locomotion, of hunting for food and comfort, with its associated -protective penalty of pain. - -CONSCIOUS.—Here we come to something specially distinctive of higher -animal life. Probably it makes its incipient appearance low down in the -scale, in vague feelings of pain or discomfort, and of pleasure; though -it is not likely that worms are as conscious as they appear to us to be. -In its higher grades consciousness means awareness of the world and of -ourselves, a discrimination between the self and the external -world—“self-consciousness” in its proper signification: an immense -subject that can only be hinted at to children. They can, however, be -taught to have some appreciation of the senses, or channels, whereby our -experience of external nature is gained; and to perceive that the way in -which we apprehend the universe is closely conditioned by the particular -sense-organs which in the struggle for existence have been evolved by -all the higher kinds of animal life,—organs which we men are now -beginning to put to the unfamiliar and novel use of scientific -investigation and cosmic interpretation. What wonder if we make -mistakes, and are narrow and limited in our outlook! - - _Digression on the Senses_ - -Our fundamental interpretative sense is that of touch—the muscular sense -generally. Through it we become aware of space, of time, and of matter. -The experience of _space_ arises from free motion, especially -locomotion; _speed_ is a direct sensation; and _time_ is the other -factor of speed. Time is measured by any uniformly moving body—that is -by space and speed together. Muscular action impeded, the sense of -_force_ or resistance, is another primary sensation; and by inference -from this arises our notion of “matter,” which is sometimes spoken of as -a permanent possibility of sensation. Hardness and softness, roughness -and smoothness, are all inferences from varieties of touch. Another -sense allied to touch is that of _temperature_, whereby we obtain -primitive ideas concerning heat. Then there are the chemical senses of -taste and smell; and lastly, the two senses which enable us to draw -inferences respecting things at a distance. These two attract special -attention; for the information which they convey, though less -fundamental than that given by the muscular sense, is of the highest -interest and enjoyment. - -The ear is an instrument for the appreciation of aerial vibrations, or -ripples in the air. They may give us a sense of harmony; and in any case -they enable us to infer something concerning the vibrating source which -generated them, so that we can utilise them, by a prearranged code, for -purposes of intelligent communication with each other—a process of the -utmost importance, to which we have grown so accustomed that its wonder -is masked. - -The eye is an instrument for appreciating ripples in the ether. These -are generated by violently revolving electric charges associated with -each atom of matter, and are delayed, stopped, and reflected in various -ways, by other matter which they encounter in their swift passage -through the ethereal medium. - -From long practice and inherited instinct we are able, from the small -fraction of these ripples which enter our eyes, to make inferences -regarding the obstructive objects from which they have been shimmered -and scattered. It is like inferring the ships and boats and obstacles in -a harbour from the pattern of the reflected ripples which cross each -other on the surface of the water. - -The precision and clearness with which we can thus gain knowledge -concerning things beyond our reach, and the extraordinary amount of -information that can be thus conveyed, are nothing short of miraculous: -though, again, we are liable to treat sight as an everyday and -commonplace faculty. We are not, however, directly conscious of the -ripples, though they are the whole exciting cause of the sensation; our -real consciousness and perception are of the objects which have invested -the ripples with their peculiarities, have imprinted upon them certain -characteristics, and made them what they are. The eye is able to analyse -all this, as the ear analyses the tones of an orchestra. - - * * * * * - -ANCESTORS.—In the first instance _human_ ancestors may be considered, -and a family tree drawn for any one child; from which he will learn how -large a number of persons combine to form his ancestry. The tree can -also represent the converging effect of inter-marriages, so that -ultimate descent from a common ancestor is not an impossibility, if the -facts of biology and ethnology point in that direction—as it appears -they do. The probable though remote relationship existing between all -the branches of the human family may be suggested by an inverted tree -descending from some remotest ancestor: for whom Noah is as good a name -as any other. - -ROSE.—The doctrine of the ascent of man may be found in some cases to -conflict with early religious teaching. If so, offence and iconoclasm -should be carefully avoided; and if the teacher feels that he can -conscientiously draw a distinction, between the persistent vital or -spiritual essence of man, and the temporary material vehicle which -displays his individual existence amid terrestrial surroundings, he may -with advantage do so. The second or higher aspect of the origin of man -is dealt with in Clause XII. The history and origin of the spiritual -part of man is unknown, and can only be rightly spoken of in terms of -mysticism and poetry: the history of the bodily and much of the mental -part is studied in the biological facts of evolution. - -The doctrine of the ascent of man, properly regarded, is a doctrine of -much hope and comfort. Truly it is an unusual item in a child’s creed; -but it is, I think, a helpful item: it explains much that would -otherwise be dark, and it instils hope for the future. For in the light -of an evolution doctrine we can readily admit—(1) that low and savage -tendencies are naturally to be expected at certain stages, for an -evanescent moment; and (2) that having progressed thus far, we may -anticipate further—perhaps unlimited—advance for mankind. - -The fact that each individual organism hastily runs through, or -reduplicates, a main part of the series of stages in the life-history of -its race, is a fact of special interest and significance; notably in -connection with the trials and temptations of human beings during their -effort to cleanse away the traces of animal nature. The severity of the -contest is already lessening, and both the individual and the race may -look forward to a time when the struggles and failures are nearly over, -when the unruliness of passion is curbed, when at length we - - “. . . hear no yelp of the beast, and the man is quiet at last - As he stands on the heights of his life with a glimpse of a height - that is higher.” - -GRADUAL PROCESSES.—The slowness and precariousness of evolution may be -indicated; and the possibility of descent or degeneration, as well as of -ascent and development, must be insisted on. A genealogical tree can be -drawn laterally, to illustrate the origin of any set of animals—both -those risen and those fallen in the scale—from some, possibly -hypothetical, common ancestor. The dog on the one hand, and the wolf or -jackal on the other, may serve as easy examples of ascent and descent -respectively, and of relationship between higher and lower species, or -even genera, without direct or obvious connection. The horse and the -bear may serve as examples of distant relationship; birds and reptiles -as another; and we may point out that at each stage of inheritance some -of the progeny may ascend a little in the scale, and some descend a -little. - -Presently the sponge of time may wipe out the common ancestry at the -root of the lateral tree, and nothing be left but some of its ascending -and some of its descending branches,—all suited to their environment and -so continuing to live and flourish, each in its own way; but so -apparently different, that relationship between them is a matter of -inference, and is sometimes difficult to believe in. The example of the -caterpillar and butterfly, however, of the tadpole and the frog, etc., -can be used to remove incredulity at extraordinary and instructive -transmutations—transmutations which in the individual represent rapidly -some analogous movements of racial development in the history of the -distant past. The degradation of certain free-swimming animals, such as -ascidians, which in old age become rooted or sessile like plants, can be -pointed to as typical, and, indeed, a true representation of what has -gone on in a race also, during long periods of time. The rapid passage -of the embryo through its ancestral chain of development should be -known, at any rate to the teacher; and in general the greater the -teacher’s acquaintance with natural history, the more living and -interesting will be the series of lessons that can occasionally be given -on this part of the clause. - -The popular misconception concerning the biological origin of man, that -he is descended from monkeys like those of the present day, is a trivial -garbling of the truth. The elevated and the degraded branches of a -family can both trace their descent from a parent stock; and though the -distant common ancestor may now be lost in obscurity, there is certainly -in this sense a blood relationship between the quadrumana and the -bimana: a relationship which is recognised and is practically useful in -the investigations of experimental pathology. - -LOWER FORMS OF ANIMAL LIFE.—The existence of single cells and other low -microscopic forms (like amœbæ), and the analysis or dissection of a more -complex structure (say rhubarb) into the cells of which it is in a sense -composed, together with some indication of the vital processes occurring -in similar but isolated cells (such as yeast or protococcus) which lead -us to consider them as possessing life—of a form so fundamental that -there is in some cases no clear discrimination between animal and -vegetable—may be spoken of and exhibited in the microscope. - -From a not very different-looking minute germinal vesicle, or nucleus of -a cell, the chick is developed. - -The lower forms of animal life, spoken of in the clause as ancestral, -may be understood to go back to forms even as low as these,—indeed, to -the lowest and minutest forms which in dim and distant ages can have -possessed any of the incipient characteristics of life at all: down, -perhaps, to some unknown process whereby the earthy particles began to -coalesce under a vivifying influence. And as the race springs from lowly -forms of cell life, so does the individual,—the body of each individual -was once no more than a microscopic cell-nucleus or germinal vesicle. -Therein was the germ of life: and the complex aggregate of cells we now -possess has all been put together by the directive power latent in, or -initially manifested by, that germ. So it is also with a seed—an apple -pip, an acorn, or a grain of mustard seed. - -But there are many forms of animal life not in the direct line of our -ancestry—side branches, as it were, of the great terrestrial family. At -present the earth is dominated by man, but at one time it was mastered -by gigantic reptiles, larger than any land creature of to-day, the -remains of which are occasionally found fossilised into stone and -embedded in the rocks; fit to be collected and preserved in museums. - -For millions of years the earth was inhabited by creatures no higher -than these; the progress upwards has been slow and patient: time is -infinitely long, and the great history of the world is still working -itself out. - -Still do lower forms exist side by side with higher; and many of them -are suited to their surroundings, and in their place are beautiful and -sane and perfect of their kind. But a few of the lower forms are lower -because they have failed to reach the standard of their race, they are -very far from any kind of perfection, they are at war with their -environment; and for these, the only alternatives are extinction or -improvement. In such a species as man the variety or range of -achievement and of elevation is enormous. Among men and their works we -find, on the one hand, cathedrals and oratorios and poems, and faith and -charity and hope; on the other, slums and ugliness and prisons, and -spite and cruelty and greed. And we must not forget that want of harmony -with environment may in some cases be the fault, not of the individual, -but of the environment: a fault which it is specially likely to possess -when man-made. For every now and then is born an individual far above -the average of the race, amid surroundings which he finds deadly and -depressing. He may be despised and rejected by his fellows, and -nevertheless may be the precursor or herald of a nobler future. - -The problem, the main human problem, is how to deal with the earth -now—now that we have at length attained to conscious control—so as to -cease perpetuating the lower forms, and to encourage the production of -the higher; by giving to all children born on the planet a fair chance -of becoming, each in its own way, a noble specimen of developed -humanity. - -STRUGGLE AND SUFFERING.—Children should realise the bleak and -unprotected state through which their remote ancestors must have begun a -human existence, the great dangers which they had to overcome, the -contests with beasts and with the severities of climate, the hardships -and perils and straits through which they passed; and should be grateful -to those unknown pioneers of the human race, to whose struggles and -suffering and discoveries and energies our present favoured mode of -existence on the planet is due. - -The more people realise the effort that has preceded them and made them -possible, the more are they likely to endeavour to be worthy of it: the -more pitiful also will they feel when they see individuals failing in -the struggle upward and falling back towards a brute condition; and the -more hopeful they will ultimately become for the brilliant future of a -race which from such lowly and unpromising beginnings has produced the -material vehicle necessary for those great men who flourished in the -recent epoch which we speak of as antiquity; and has been so guided, -since then, as to develop the magnificence of a Newton and a Shakespeare -even on this island in the northern seas. - ------------------------------------------------------------------------- - - - - - II - - THE DEVELOPMENT OF CONSCIENCE - - - _Q. 2. What, then, may be meant by the Fall of man?_ - - _A._ At a certain stage of development man became conscious - of a difference between right and wrong, so that thereafter, - when his actions fell below a normal standard of conduct, he - felt ashamed and sinful. He thus lost his animal innocency, - and entered on a long period of human effort and failure; - nevertheless, the consciousness of degradation marked a rise - in the scale of existence. - - - - - * * * * * - - - CLAUSE II - -This clause has been inserted because of the historic, though often -mistaken, notions accreted round a legend of Fall and of a Paradise -lost; and it is of interest to detect the germ of truth which these -ancient ideas contain. It may be regarded as really an appendage of, or -introductory to, the next clause. - -The sense of guilt and shame is to some extent displayed by a dog; but -it appears to be due to domestication, and to be a secondary result of -human influence. In any case, it is certainly only the higher animals -that thus exhibit the germ of conscience, and the sense of shame and -remorse: a sense which is most real and genuine when it is independent -of externally inflicted and of expected punishment. Wild animals appear -to have no such feeling, they glory in what we may picturesquely speak -of as their “misdeeds,” and in running the gauntlet of danger to achieve -them; and though often cruel, they are free from sin. Some savages—our -own Norse forefathers among others—must on their freebooting expeditions -have been in similar case. So were some of the Homeric heroes. It would -be only the highest and most thoughtful among them that could rise to -the sense of guilt and degradation. Only those who have risen are liable -to fall. The summit of manhood is attained when evil is consciously -overcome. The period before it was recognised as such has been called -the golden age; but the condition of unconsciousness of evil, though -joyous, is manifestly inferior to the state ultimately attainable, when -paradise is regained through struggle and victory. - -Mere innocency, the freedom from sin by reason only of lack of -perception, is not the highest state; it has been thought ideal from the -point of view of inspiration and poetry, but it is a condition in which -advance is necessarily limited. Sooner or later fuller knowledge and -consciousness must arrive; and then ensues a long period of discipline -and distress, until first a Leader and ultimately the race find their -way out, through temptation and difficulty, once more to freedom and -joy. - -A perception that the possibility of backsliding is a necessary -ingredient in the making of man, and the consequent discernment of a -soul of goodness in things evil, constitute a large part of the teaching -of Browning: - - “Then welcome each rebuff - That turns earth’s smoothness rough, - Each sting that bids nor sit nor stand, but go! - Be our joys three parts pain! - Strive to hold cheap the strain; - Learn, nor account the pang: dare, never grudge the throe.” - -And again— - - “We fall to rise, are baffled to fight better, - Sleep to wake——” - -The intervening period between fall and victory, between loss of -innocency and gain of righteousness, is the period with which all human -history is concerned: and there is often a corresponding period in the -life-history of every fully developed individual, during which he gropes -his way through darkness and longs for light. - -Immense is the area still to be traversed and illumined: only faint -gleams penetrate the dusk. A Light has indeed shone through the -darkness, but the darkness comprehended it not. The race itself is still -enveloped in mist, and only here and there a glint of reflexion heralds -the brightness of a coming dawn. Yet a time will come when we shall cast -away the works of darkness and put upon us the armour of light, and -stand forth in the glory of completed manhood: - - “Nor shall I deem his object served, his end - Attained, his genuine strength put fairly forth, - While only here and there a star dispels - The darkness, here and there a towering mind - O’erlooks its prostrate fellows. When the host - Is out at once, to the despair of night, - When all mankind alike is perfected, - Equal in full-blown powers—then, not till then, - I say, begins man’s general infancy.” - ------------------------------------------------------------------------- - - - - - III - - CHARACTER AND WILL - - - _Q. 3. What is the distinctive characteristic of man?_ - - _A._ The distinctive character of man is that he has a sense - of responsibility for his acts, having acquired the power of - choosing between good and evil, with freedom to obey one - motive rather than another. - - Creatures far below the human level are irresponsible; they - feel no shame and suffer no remorse; they are said to have - no conscience. - - - - - * * * * * - - - CLAUSE III - - CHARACTER OF MANHOOD - -In putting this question, children may be asked to suggest -characteristics which distinguish man from animals. If gradually they -hit upon clothes and fire and speech they will do well. - -_Clothes_ may be defined as artificial covering removable at will; -“artificial” meaning made by an artificer, or manufactured, as opposed -to natural growth, like fur. But the changes of covering among animals -should not be overlooked: moulting for instance, renewal of skin -necessitated by growth, protective change of colour at summer and -winter, and so on. - -The discovery of _Fire_ is a thing to be emphasised, because familiarity -with lucifer matches is liable to engender contempt for this great -pre-historic discovery. People should realise that at one time the -production of flame _de novo_ was extremely difficult: the ordinary -method of lighting fires being to keep some one fire always alight, so -that brands could be ignited at it and thus it could be spread. The fact -that lighting other fires does not diminish or weaken the original -stock, is noteworthy, and is an analogy with life which may be typified -by oaks and acorns—any number of trees arising from a parent stock, and -spreading for innumerable generations. The ancient ceremony of keeping -flames alight on sacred altars was doubtless due to the difficulty of -re-ignition when every fire in a village had accidentally become -extinguished. That the ancients valued fire highly, and felt strongly -the difficulty of generating it, is shown by the legend that the first -fire must have been stolen from heaven; and the priests taught, as usual -in barbarous times, that the gods were jealous and angry at man’s -discoveries and the progress of science. - -_Speech_ and _language_ is a most vital characteristic of manhood, and -is largely responsible for the chasm between him and other animals. The -gestures and noises of animals must not be overlooked, however, and they -often seem to have mysterious modes of communication of some kind. But -they have nothing akin to _writing_, and this portentous discovery -enables not merely communication between contemporary living men, but an -accumulation of information and experience throughout the centuries; so -that a man is no longer dependent solely on his own individual -experience, but is able to draw upon the records and wisdom of the past. -Owing to this power of recording and handing on information, a discovery -once made becomes the possession of the human race henceforth for -ever—unless it relapses into barbarism. - - WILL - -None of these characteristics, however, is emphasised in the clause, -because they lead too far afield if pursued. For our present purpose we -regard the sense of “conscience,” suggested by the previous answer, as -the most important and highest characteristic of all,—the sense of -responsibility, the power of self-determination, the building up of -character, so that ultimately it becomes impossible to be actuated by -unworthy motives. Our actions are now controlled not by external -impulses only, but largely by our own characters and wills. The man who -is the creature of impulse, or the slave of his passions, cannot be said -to be his own master, or to be really free; he drifts hither and thither -according to the caprice or the temptation of the moment, he is -untrustworthy and without solidity or dignity of character. The free man -is he who can control himself, who does not obey every idea as it occurs -to him, but weighs and determines for himself, and is not at the mercy -of external influences. This is the real meaning of choice and free -will. It does not mean that actions are capricious and undetermined; but -that they are determined by nothing less than the totality of things. -They are not determined by the external world alone, so that they can be -calculated and predicted from outside: they are determined by self and -external world together. A free man is the master of his motives, and -selects that motive which he wills to obey. - -If he chooses wrongly, he suffers; he is liable also to make others -suffer, and he feels remorse. In a high grade of existence no other -punishment is necessary. Artificial punishment has for its object the -production of artificial remorse, in creatures too low as yet for the -genuine feeling. Artificial punishment can be easily exaggerated and -misapplied, and should be employed with extreme caution. It is always -ambitious and often dangerous, though sometimes justifiable and -necessary, to attempt to take the place of Providence. Even between -parents and children, enforcement of another’s will may be overdone, -till the power of self-control and the instinct of duty are impaired. - -The sense of responsibility inevitably grows with power and knowledge, -and is proportional thereto. By means of drugs a grown man may enfeeble -his will till he becomes in some sense irresponsible for his actions; -but he is not irresponsible for his wilful destruction of a human -faculty; and in so far as he is dangerous to others he must be treated -accordingly. - -The struggle in man’s nature between the better and the worse -elements,—sometimes spoken of as a struggle between dual personalities, -and otherwise depicted as a conflict between the flesh and the -spirit,—is a natural consequence of our double ancestry (spoken of in -Clause XII.), our ascent from animal fellow-creatures, and our -relationship with a higher order of being. No man in his sober senses -really wills to do evil: he does it with some motive which he tries to -think justifies it; or else he does it against his real will because -mastered by something lower. So Plato teaches in the _Gorgias_. And St. -Paul says the same thing: - -“The good which I would, I do not; but the evil which I would not, that -I do.” - -The conflict is often a period of torment and misery. “O, wretched man -that I am! who shall deliver me from the body of this death?” - -Whenever the better nature prevails in the struggle, there is a mystic -sense of strength and comfort universally testified to by humanity, even -though the victory results in temporal loss or persecution; “in all -these things we are more than conquerors.” And this fact corresponds -with part of the answer to Question 6 below. - -We can recognise that our evil impulses are the natural remnant of -bestial ancestry, and need not be due to diabolical promptings. An -animal, though perhaps innocent from lack of knowledge, is bound and -enslaved by its instincts; for instance, the apparently intelligent and -social bee is driven by racial instincts into a prescribed course of -action; a cat can no more refrain from trying to catch a bird than a man -of high nature can allow himself to commit a crime. - -The weak man often allows his brute nature to get the upper hand and -enslave his higher self, and he hates himself afterwards for the -degradation so caused; but the strong and free man takes control, and -dominates his animal nature. - - “If my body come from brutes, tho’ somewhat finer than their own, - I am heir, and this my kingdom. Shall the royal voice be mute? - No, but if the rebel subject seek to drag me from the throne, - Hold the Sceptre, Human Soul, and rule thy Province of the brute.” - ------------------------------------------------------------------------- - - - - - IV - - DUTY AND SERVICE - - _Q. 4. What is the duty of man?_ - - _A._ To assist his fellows, to develop his own higher self, - to strive towards good in every way open to his powers, and - generally to seek to know the laws of Nature and to obey the - will of God; in whose service alone can be found that - harmonious exercise of the faculties which is identical with - perfect freedom. - - - - - * * * * * - - - CLAUSE IV - -The laws of nature signify the ascertained processes and consistencies -observable in all surrounding things; they are a special and partial, -but accurately ascertainable, aspect of what is called the will of God. -They cannot be broken or really disobeyed; but we may set ourselves in -fruitless antagonism to them,—as by building a bridge too weak to stand, -by various kinds of wrong conduct, eating unduly or wrong kind of food, -by careless sanitation and neglect of health. But all such ignorance or -neglect of the laws of nature involves disaster. By knowing them, and -acting with them, we show wisdom; and by steady persistence in right -action we attain the highest development possible to us at present; we -also escape that dreary sense of disloyal hopeless struggle against -circumstances which is inconsistent with harmony or freedom. So long as -the will of any creature is antagonistic to the rest of the universe, it -is not fully developed. There must be a harmony among all the parts of a -whole; but in the case of free beings it is not a forced but a willing -harmony that is aimed at; and all experience takes time - - “Our wills are ours, we know not how, - Our wills are ours to make them Thine.” - -The higher a man can raise himself in the scale of existence—by -education, right conduct, and persistent effort—the more he may be able -to help his fellows. To some are given ten talents, to some five, and to -another one; but it is the duty of all to use their talents to the -uttermost, so that they may fulfil the intention of the higher Power -which brought us into existence and intrusted us with responsible -control. Events do not happen without adequate cause, and in so far as -agents, stewards, or trustees rest on their oars or misuse their -opportunities, improvements now possible will not be accomplished. We -must regard ourselves as instruments and channels of the Divine action; -even in a few things we must be good and faithful servants, and it is -our privilege to help now in the conscious evolution and development of -a higher life on this planet. - -The race of man has far to travel before it can be regarded as an -efficient organ of the Divine Purpose. The extremes of ability and -character and virtue are widely separated; and the occasional elevation -of a leader, here and there, serves but to display the darkness in which -the majority of a race so newly evolved are still imprisoned; crawling -feebly toward the light, in a state of only rudimentary consciousness; -anxious about trivialities, opposing and hindering instead of helping -each other, competing rather than co-operating, fighting and struggling -and killing in the throes of racial birth. It is often difficult to -realise the possible perfectness of human life, in the midst of so much -difficulty and discouragement. - -And much of the difficulty is unnecessary and artificial. Deficiency in -the means of subsistence, or in modest comfort, is not a reasonable -condition of human life. The earth is ready to yield plenty for all, and -will when properly treated and understood; but never will it spoil its -children with bounties from a neglected breast. It must be coaxed and -coerced, and then it will respond lavishly. We expend plenty of energy -already, only we misapply it. If only our aim could be changed, and our -energy be concentrated on clear and conscious pressing forward, with a -definite mark in view—towards which all could work together and all -together could attain, instead of one at the expense of others—“then -would the earth put forth her increase, and God, even our own God, would -give us His blessing.” - - -(The “duty” clauses in the Church Catechism are well worth learning.) - ------------------------------------------------------------------------- - - - - - V - - GOODNESS AND BEAUTY AND GOD - - - _Q. 5. What is meant by good and evil?_ - - _A._ Good is that which promotes development, and is in - harmony with the will of God. It is akin to health and - beauty and happiness. - - Evil is that which retards or frustrates development, and - injures some part of the universe. It is akin to disease and - ugliness and misery. - - - - - * * * * * - - - CLAUSE V - -“Development” means unfolding of latent possibilities; as a bud unfolds -into a flower, or as a chicken develops from an egg. - -The idea controlling this answer is that growth and development are in -accordance with the law of the universe, and that destruction and decay -are features which are only good in so far as they may be on the way to -something better; as leaf-mould assists the growth of flowers, or as -discords in their proper place conduce to, or prepare for, harmony. In -the same way conditions and practices which once were good become in -process of time corrupt; yet out of them must grow the better future. - - “The old order changeth, yielding place to new, - And God fulfils Himself in many ways, - Lest one good custom should corrupt the world.” - -The law of the Universe, and the will of God, are here regarded as in -some sort synonymous terms. It is impossible properly to define such a -term as “God,” but it is permissible reverently to use the term for a -mode of regarding the Soul of the Universe as invested with what in -human beings we call personality, consciousness, and other forms of -intelligence, emotion, and will. These attributes, undoubtedly possessed -by a part, are not to be denied to the whole; however little we may be -able as yet to form a clear conception of their larger meaning. - -It is quite clear that the Universe was not made by man; it must owe its -existence to some higher Power of which man has but an infinitesimal -knowledge. Some primary conception of such a Power has been -independently formed by every fraction of the human race, and is what -under various symbols has been called God. - -It is sometimes asserted that God does not possess powers and faculties -and attributes which we ourselves possess. But that is preposterous: for -though we may be able to form no conception as to the particular form -our powers would take, when possessed by a being even moderately higher -in the scale of existence than ourselves; and although vastly more must -be attributed to the Reality denoted by the term “God” than we can even -begin to conceive of; yet such a term, if it is to have any meaning at -all, must at least include everything we have so far been able to -discover as existent in the Universe. It must, in fact, be the most -comprehensive term that can be employed; though for practical purposes -it may be permissible to discriminate, and exclude from its connotation, -portions such as “self,” and “the world,” and sometimes, though with -less excuse, even an abstraction like “nature”; considering these -separately from the more purely personal aspect to which attention is -directed by our ordinary use of the term God. It is convenient to -differentiate the principle of evil also, and to reserve it for separate -study. - -Sometimes the totality of existence is spoken of as the “Absolute,” and -the term God is limited to the conception of a Being of infinite -Goodness and Mercy, the ultimate Impersonation of Truth and Love and -Beauty; a Being of whose attributes the highest faculties and -perceptions of man are but a dim shadow or reflexion. - -In man, goodness is the path toward higher development, and a radiant -beauty is the crown and perfection of life; so the trinity of Truth, -Goodness, and Beauty, often referred to in literature, may, without -undue stretching, be considered as also equivalent to what is -represented by the words, the Way, the Truth, and the Life; they are -three aspects of what after all is one essential unity. That which is -good, in the highest sense, cannot help being both true and beautiful. -Nevertheless, for many practical purposes, these ideas must be -discriminated; and the question is occasionally forced upon our -attention whether vitality or beauty can possibly be enlisted in the -service of evil; and if so, whether it is still in itself good. - -We have to learn that most good things can be misapplied, and that -though they do not in themselves cease to be good, their desecration is -especially deadly. That the corruption of the best abets the cause of -the worst, is proverbial; the prostitution of high gifts to base ends is -the saddest of spectacles. - - “Lilies that fester smell far worse than weeds.” - -Oratory, the power of persuasion, can thus be debased, and the passions -of the multitude may be incited by the Divine fire of eloquence. -Rhetoric and sophistry have been on this ground condemned when they were -misused for the cultivation of the art of persuasion apart from -knowledge and virtue; but almost every good gift—personal affection, -medical science, artistic genius—has every now and then been abused; and -the higher and nobler the faculty, the more sorrowful and diabolical -must be its prostitution. - -It has been an ancient puzzle to consider whether the principle of -goodness is the supreme entity in the universe—a principle to which God -as well as man is subject—or whether it represents only the arbitrary -will of the Creator. Many answers have been given, but the answer from -the side of science is clear:— - -No existing universe can tend on the whole towards contraction and -decay; because that would foster annihilation, and so any incipient -attempt would not have survived; consequently an actually existing and -flowing universe must on the whole cherish development, expansion, -growth: and so tend towards infinity rather than towards zero. The -problem is therefore only a variant of the general problem of existence. -Given existence, of a non-stagnant kind, and ultimate development must -be its law. Good and evil can be defined in terms of development and -decay respectively. This may be regarded as part of a revelation of the -nature of God. - ------------------------------------------------------------------------- - - - - - VI - - MAN PART OF THE UNIVERSE - - - _Q. 6. How does man know good from evil?_ - - _A._ His own nature, when uncorrupted by greed, is - sufficiently in harmony with the rest of the universe to - enable him to be well aware in general of what is a help or - hindrance to the guiding Spirit, of which he himself is a - real and effective portion. - - - - - * * * * * - - - CLAUSE VI - -We are not something separate from the Universe, but a part of it: a -part of it endowed with some power of control—power to guide ourselves -and others and assist in the scheme of development—power also to go -wrong, to set ourselves contrary to the tendency of things, to delay -progress, and break ourselves in conflict with overpowering forces. - -When not thus warped or misled, we fit into the general scheme, and, -like all other portions of existence, can fulfil our function and take -our due share in the general progress. We are a part of the Universe, -and the Universe is a part of God. Even we also, therefore, have a -Divine Nature and may truly be called sons and co-workers with God. The -consciousness of this constitutes our highest privilege, and likewise -our gravest responsibility. Perception of this is dawning with -increasing brightness on the human race in the light of the doctrine of -evolution. The process of evolution has no end: progress is toward an -advancing goal. At one time - - “... all tended to mankind, - And, man produced, all has its end thus far: - But in completed man begins anew - A tendency to God.” - -We are essential and active agents in the terrestrial order of things, -analogous to the white corpuscles in the human body. The body may be -regarded as a colony of cells, some of which are living and moving on -their own account; in complete ignorance of the feelings and perceptions -of the larger whole of which they are microscopic units, towards whose -health and comfort nevertheless they unconsciously but very really -contribute; it is in fact by their activity that the health of the body -is maintained against adverse influences. So it is with the health of -the body politic, to which our wise activity is necessary and essential; -we are to be a corporate portion of the whole, effective servants of the -guiding and controlling Spirit. But in our case it is not merely -unconscious service that is called for: we are privileged not only to be -servants, but friends; not only to work, but to sympathise; to give not -only dutiful but affectionate service. This is required of the humblest, -and no more is required of the noblest: - -“He hath shewed thee, O man, what is good; and what doth the Lord -require of thee, but to do justly, and to love mercy, and to walk humbly -with thy God?” - ------------------------------------------------------------------------- - - - - - VII - - THE NATURE OF EVIL - - - - - _Q. 7. How comes it that evil exists?_ - - _A._ Evil is not an absolute thing, but has reference to a - standard of attainment. The possibility of evil is the - necessary consequence of a rise in the scale of moral - existence; just as an organism whose normal temperature is - far above “absolute zero” is necessarily liable to damaging - and deadly cold. But cold is not in itself a positive or - created thing. - - - - - * * * * * - - - CLAUSE VII - -The term “evil” is relative: dirt, for instance, is well known to be -only matter out of place; weeds are plants flourishing where they are -not wanted; there are no weeds in botany, there are weeds in gardening; -even disease is only one organism growing at the expense of another; -ugliness is non-existent save to creatures with a sense of beauty, and -is due to unsuitable grouping. Analysed into its elements, every -particle of matter must be a miracle of law and order, and, in that -sense, of beauty. - -Recent discoveries in connexion with the internal structure of an atom, -whereby the constituent particles are found to move in intricate and -ascertainable orbits—leading to a new science of atomic -astronomy—emphasise this assertion to an extent barely credible ten -years ago. - -Even what can be called filth—that is to say material which, to the -casual observer, or when encountered at unsuitable times, is -disgusting—may to an investigator, or under other circumstances, be of -the highest interest; and may even arouse a sense of admiration, by -reason of manifest subservience to function. - -Many social evils are due to human folly and stupidity, and will cease -when the race has risen to a standard already attained by individuals. - -Excessive hunger and starvation are manifestly evils of a negative -character: they are merely a deficiency of supply: they have no business -to exist in a civilised and organised community. Famine and pestilence -can be checked by applications of science. - -Pain is an awful reality, when highly developed organisms are subjected -to wounds and poison and disease. Some kinds of pain have been wickedly -inflicted by human beings on each other in the past, and other kinds may -be removed or mitigated by the progress of discovery in the future. -Physiologically the nerve processes involved are well worthy of study -and control. Premature avoidance of pain would have been dangerous to -the race, and not really helpful to the individual: but great advances -in this direction are now foreshadowed. Already surgical operations can -be conducted painlessly; and a time is foreshadowed when, through -hypnosis, excessive and useless torture can be shut off from -consciousness, by intelligence and will; somewhat as the random leakage -of an electric supply can be checked. All this will come in due time: - - “The best is yet to be, - The last of life for which the first was made: - Our times are in His hand - Who saith a whole I planned, - Youth shows but half: trust God, see all, nor be afraid.” - -The contrast between good and evil can be well illustrated by the -contrast between heat and cold. Cold is only the absence of heat, and is -made at once possible and necessary by the existence of degrees of heat. -The fact that we regard excessive cold as an evil is only because our -organisation demands a certain temperature for life; there is nothing -evil about cold in itself: it is only evil in its relation to organisms -sufficiently high to be damaged by it. The real _fact_ is their normally -high temperature, and their delicacy of response to stimuli. These -things are good; and the only evil is a defect or deficiency of these -good things. - -Every rise involves the possibility of fall. Every advance seems to -entail a corresponding penalty. - -The power of assimilating food leaves the organism open to the pangs of -hunger, that is, of insufficient nutriment,—manifestly only the absence -of a good. - -In a world devoid of life there is no death; in a world without -conscious beings there is no sin. In a world without affection there -would be no grief; and to a larger vision much of our grief may be -needless:— - - “My son, the world is dark with griefs and graves, - So dark that men cry out against the Heavens. - Who knows but that the darkness is in man?” - -A mechanical universe might be perfectly good. Every atom of matter -perfectly obeys the forces acting upon it, and there is no error or -wickedness or fault or rebellion in lifeless nature. Evil only begins -when existence takes a higher turn. There is not even destruction or -death in the inorganic world—only transformation. The higher possibility -called life entails the correlative evils called death and disease. The -possibility of keen sensation, which permits pleasure, also involves -capacity for the corresponding penalty called pain: but the pain is in -ourselves, and is the result of our sensitiveness combined with -imperfection. - -The still higher attribute of conscious striving after holiness, which -must be the prerogative of free agents capable of virtue or purposed -good, and marks so enormous a rise in the scale of creation,—involves -the possibility that beings so endowed may fall from their high level, -and, by definitely applying themselves to harm instead of good, may -abuse their high power and suffer the penalty called sin; but the evil -in all cases is a warped or distorted good, and has reference to the -higher beings which are now in existence. - - “There shall never be one lost good! what was shall live as before; - The evil is null, is nought, is silence implying sound; - What was good shall _be_ good, with, for evil, so much good more; - On the earth the broken arcs; in the heaven a perfect round.” - -Some further idea of the necessity for evil can be conveyed as follows:— - -Contrast is an inevitable attribute of reality. Sickness is the negative -and opposite of health: without sickness we should not be aware what -health was. There is no sickness in inorganic nature; yet, even there, -contrast is the essence of existence. Everything that _is_ must be -surrounded by regions where it is not. There is no stupid infinity, or -absence of boundaries, about existing things,—however infinite their -totality may be,—no absence of limitation, either of perfection or of -anything else. Existence involves limitation. A tree that is _here_ is -excluded from being everywhere else. Goodness would have no meaning if -badness were impossible or non-existent. - - “No ill no good! such counter-terms, my son, - Are border-races, holding, each its own - By endless war.” - -We are not machines or automata, but free and conscious and active -agents, and so must contend with evil as well as rejoice in good. -Conflict and difficulty are essential for our training and development: -even for our existence at this grade. With their aid we have become what -we are; without them we should vegetate and degenerate; whereas the will -of the Universe is that we arise and walk. - ------------------------------------------------------------------------- - - - - - VIII - - THE MEANING OF SIN - - - _Q. 8. What is sin?_ - - _A._ Sin is the deliberate and wilful act of a free - agent who sees the better and chooses the worse, and - thereby acts injuriously to himself and others. The - root sin is selfishness, whereby needless trouble and - pain are inflicted on others; when fully developed it - involves moral suicide. - - - - - * * * * * - - - CLAUSE VIII - -The essence of sin is error against light and knowledge, and against our -own higher nature. Vice is error against natural law. Crime is error -against society. Sin against our own higher nature may be truly said to -be against God, because it is against that purpose or destiny which by -Divine arrangement is open to us, if only we will pursue and realise it. - -Sin is a disease: the whole of existence is so bound together that -disease in one part means pain throughout; the innocent may suffer with -the guilty, and suffering may extend to the Highest. The healing -influences of forgiveness, felt by the broken and the contrite heart, -achieve spiritual reform though they remove no penalty. Every eddy of -conduct, for good or ill, must have its definite consequence. - -We have high authority for the statement that hard circumstances and -disabilities, not of our own making, are mercifully taken into account; -while privileges and advantages weigh heavily in the scale against us, -if we prove unworthy: - - “If ye were blind ye would have no sin; - but now ye say We see, therefore your sin remaineth.” - -A man’s or woman’s nature may be so weakened and warped by miserable -surroundings, that its strength is insufficient to cope with its -environment. Pity, and a wish to help, are the feelings which such a -state of things should arouse, together with an active determination to -improve or remove the conditions which lead to such an untoward result. -Most human failures are the result of bad social arrangements, and they -constitute an indictment against human inertness and selfishness. It is -a terrible responsibility to turn a human soul out of terrestrial life -worse than when it entered that phase of existence. In so far as it -accomplishes that, humanity is performing the function of a devil. -Deterioration of others is usually achieved under the influence of some -of the protean forms of social greed and selfishness. - -Another reason why selfishness is spoken of as specially deadly, and -even suicidal, depends upon certain regions of scientific inquiry not -yet incorporated into orthodox science and therefore still to be -regarded as speculative; it may be outlined as follows:— - -Our present familiar methods of communicating with each other are such -as speech, writing, and other conventional codes of signs more or less -developed. It appears possible that a germ or nucleus of another, -apparently immediate or directly psychical, method of communication may -also exist; which has nothing to do with our known bodily organs, -although its impressions are apprehended or interpreted by the receiver -as if they were due to customary modes or forms of sensation. Whether -that be so or not, it is certain that bodily neighbourhood and blood -relationship confer opportunities for making friends which should be -utilised to the utmost, and that friendship and affection are the most -important things in life. - -The intercourse with, and active assistance of, others enlarges our own -nature; and hereafter, when we have lost our bodily organs, it is -probable that we shall be able to communicate only with those with whom -we are connected by links of sympathy and affection. - -A person who cuts himself off from all human intercourse and lives a -miserly self-centred life, will ultimately, therefore, find himself -alone in the universe; and, unless taken pity on and helped in a spirit -of self-sacrifice, may as well be out of existence altogether. (A book -called _Cecilia de Noel_ emphasises this truth under the guise of a -story.) That is why developed selfishness is spoken of as moral suicide: -it is one of those evil things which truly assault and hurt the soul. It -is a disintegrating and repelling agency. Love is the linking and -uniting force in the spiritual universe, enabling it to cohere into a -unity, in analogy with attractive forces in the material cosmos. - -It has been necessary to dwell on the sin and pain and sorrow in the -world, but the amount of good must be emphatically recognised too. - -Our highest aspirations, and longings for something better, are a sign -that better things exist. It is not given to the creature to exceed the -Creator in imagination or in goodness; and the best and highest we can -imagine shall be more than fulfilled by reality—in due time:— - - “All we have willed or hoped or dreamed of good, shall exist: - Not its semblance, but itself; ... - When eternity affirms the conception of an hour.” - ------------------------------------------------------------------------- - - - - - IX - - DEVELOPMENT OF LIFE - - - _Q. 9. Are there beings lower in the scale of existence - than man?_ - - _A._ Yes, multitudes. In every part of the earth where life - is possible, there we find it developed. Life exists in - every variety of animal, in earth and air and sea, and in - every species of plant. - - - - - * * * * * - - - CLAUSE IX - -One of the facts of nature which we must weld into our conception of the -scheme of the universe, is the strenuous effort made by all live things -to persist in multifarious ways,—spreading out into quite unlikely -regions, in the struggle for existence, and establishing themselves -wherever life is possible. The fish slowly developing into a land -animal, the reptile beginning to raise itself in the air and ultimately -becoming a bird, the mammal returning under stress of circumstances to -the water, as a seal or whale, or betaking itself to the air in search -of food, in the form of a bat,—all these are instances of a universal -tendency throughout animate nature. - -Sometimes this determined effort at persistence breeds forms that appear -to us ugly and deleterious. For the struggle results not only in -beneficent organisms, but also in parasites and pests and blights, and -may be held to account for the numerous cases of the interference of one -form of life with another: one form utilising another for its own -growth, and sometimes destroying that other in the process. It accounts -also for the ravages of disease, which for the most part is an outcome -of the establishment of a foreign and alien growth in a living body of -higher grade,—a growth whose vital secretions are poisonous to its -temporary host. On the other hand, the theory of manuring, the -purification of rivers, the treatment of sewage, the use of opsonins and -of serum-injections,—all illustrate the ministration of one form of life -to another; they exhibit the contribution of beneficent organisms,—that -is, of forms of life which promote higher development and conduce to -well-being. - -Many of the microbes and bacteria and low forms of cell life are -beneficent in this way; and it is our function,—as ourselves one of the -forms of life,—now consciously to intervene and take control of these -vital processes. By investigation and study we can gradually understand -the condition and life-history of each organism, and then can take such -measures as will encourage the beneficent forms whether plant or animal, -and destroy or eliminate those which from the human point of view are -deadly and destructive,—attacking them at their weakest and most -vulnerable stage. Widely regarded or interpreted, this function covers -an immense range of possible activity—from every kind of scientific -agriculture and the extirpating of tropical diseases, to the reformation -of slum dwellings and the encouragement of physical training and school -hygiene. As part of our work in regulating this planet and utilising its -possibilities to the utmost for higher purposes, the regulation of vital -conditions is probably our most pressing, and also at present our most -neglected, corporate duty. Stupidity and a mistaken parsimony are among -the serious obstacles with which the progressive portions of humanity -have to contend. - -Another aspect of the universal struggle for self-manifestation and -corporeal realisation, which plays so large a part in all activity and -is especially marked in the domain of life, is illustrated on a higher -level by that overpowering instinct or impulse towards production and -self-realisation, which is characteristic of genius. It may be said that -throughout nature, from the lowest to the highest, a tendency to -self-realisation, and a manifestation of joy in existence, are -conspicuous. - -It is thought that something akin to this tendency is exhibited in a -region beyond and above what is ordinarily conceived of as “Nature.” The -process of evolution can be regarded as the gradual unfolding of the -Divine Thought, or _Logos_, throughout the universe, by the action of -Spirit upon matter. Achievement seems as if irradiated by a certain -Happiness: and thus a poet like Browning is led to speak of the Divine -Being as renewing his ancient creative rapture in the processes of -nature:—joying in the sunbeams basking upon sand, sharing the pleasures -of the wild life in the creatures of the woods, - - “Where dwells enjoyment there is He;” - -and so to conjecture that - - “God tastes an infinite joy - In infinite ways—one everlasting bliss - From whom all being emanates, all power - Proceeds; in whom is life for evermore.” - ------------------------------------------------------------------------- - - - - - X - - COSMIC INTELLIGENCE - - - _Q. 10. Are there any beings higher in the scale of - existence than man?_ - - _A._ Man is the highest of the dwellers on the planet earth, - but the earth is only one of many planets warmed by the sun, - and the sun is only one of a myriad of similar suns, which - are so far off that we barely see them, and group them - indiscriminately as “stars.” We may reasonably conjecture - that in some of the innumerable worlds circling round those - distant suns there must be beings far higher in the scale of - existence than ourselves; indeed, we have no knowledge which - enables us to assert the absence of intelligence anywhere. - - - - - * * * * * - - - CLAUSE X - -The existence of higher beings and of a Highest Being is a fundamental -element in every religious creed. There is no scientific reason for -imagining it possible that man is the highest intelligent -existence—there is no reason to suppose that we dwellers on this planet -know more about the universe than any other existing creature. Such an -idea, strictly speaking, is absurd. Science has investigated our -ancestry and shown that we are the product of planetary processes. We -may be, and surely must be, something more, but this we clearly are—a -development of life on this planet earth. Science has also revealed to -us an innumerable host of other worlds, and has relegated the earth to -its now recognised subordinate place as one of a countless multitude of -worlds. - -Consider a spherical region bounded by the distance of the farthermost -stars visible in the strongest telescope, or say with a radius -corresponding to a parallax of one-thousandth of a second of arc, so -that the time taken by light to travel right across it is 6000 -years:—Lord Kelvin, treating of such a portion of Universe, says: - -“There may also be a large amount of matter in many stars outside the -sphere of 3×10^{16} kilometres radius, but however much matter there may -be outside it, it seems to be made highly probable, by §§ 11-21, that -the total quantity of matter within it is greater than 100 million -times, and less than 2000 million times, the sun’s mass” (_Philosophical -Magazine_, August 1901). - -It does not follow that all this matter is distributed in masses like -our sun with its attendant planets; but, on the average, that is as -likely an arrangement as another, and it corresponds with what we know. - -So, given, on this hypothesis, the existence of some thousand million -solar systems or families of worlds, within our ken, and knowing what we -do about the exuberant impulse towards vital development wherever it is -possible, we must conclude that those worlds contain life; and if so, it -is against all reasonable probability that the only world of which we -happen to know the details contains the creature highest in the entire -scale. It would be just as reasonable to imagine, what we happen to know -is false, that our particular sun is the largest, and our particular -planet the brightest of all, as it is to conjecture that this world is -the highest and best, or the only one in existence. - -The self-glorifying instinct of the human mind has resented this -negative conclusion, and for long clung to the Ptolemaic idea that the -earth was no mere planet among a crowd of others, but was the centre of -the universe; and that the sun and all the stars were subsidiary to it. -A Ptolemaic idea clings to some of us still—not now as regards the -planet, but as regards man; and we, insignificant creatures, with senses -only just open to the portentous meaning of the starry sky, presume—some -of us—to deny the existence of higher powers and higher knowledge than -our own. We are accustomed to be careful as to what we assert; we are -liable to be unscrupulous as to what we deny. It is possible to find -people who, knowing nothing or next to nothing of the Universe, are -prepared to limit existence to that of which they have had experience, -and to measure the cosmos in terms of their own understanding. Their -confidence in themselves, their shut minds and self-satisfied hearts, -are things to marvel at. The fact is that no glimmer of a conception of -the real magnitude and complexity of existence can ever have illuminated -their cosmic view. - ------------------------------------------------------------------------- - - - - - XI - - IMMANENCE - - - _Q. 11. What caused and what maintains existence?_ - - _A._ Of our own knowledge we are unable to realise the - meaning of origination or of maintenance; all that we - ourselves can accomplish in the physical world is to move - things into desired positions, and leave them to act on each - other. Nevertheless our effective movements are all inspired - by thought, and so we conceive that there must be some - Intelligence immanent in all the processes of nature, for - they are not random or purposeless, but organised and - beautiful. - - - - - * * * * * - - - CLAUSE XI - -ORIGIN - -We cannot conceive the origin of any fundamental existence. We can -describe the beginning of any particular object in its present shape, -but its substance always existed in some other shape previously; and -nothing really either springs into being or ceases to exist. A cloud or -dew becomes visible, and then evaporates, seeming to spring into being -and then vanish away; but as water vapour it had a past history and will -have a future, both apparently without limit. In our own case, and in -the case of any live thing, the history is unknown to us; but ultimate -origin or absolute beginning, save of individual collocations, is -unthinkable. - -The truth that science teaches, on the one hand, is that everything is a -perpetual flux, - - πάντα ῥεὶ ϰαὶ οὐδὲν μένει, - -that nothing is permanent and fixed and unchangeable: - - “The hills are shadows, and they flow - From form to form, and nothing stands; - They melt like mists, the solid lands, - Like clouds they shape themselves and go.” - -On the other hand, we learn that, in its ultimate essence and reality, -everything is persistent and eternal; that it is the form alone that -changes, while the substance endures. No end and no beginning—a -continual Eternal Now—this is the scientific interpretation of I AM. - -There are those who think that in the last resort the ultimate reality -will be found to be of the nature of Spirit, Consciousness, and Mind. It -may be so—it probably is so—but that is a teaching of Philosophy, not at -present of Science. - -The teaching of religion may be summarised thus: - -“All that exists, exists only by the communication of God’s infinite -being. All that has intelligence, has it only by derivation from His -sovereign reason; and all that acts, acts only from the impulse of His -supreme activity. It is He who does all in all; it is He who, at each -instant of our life, is the beating of our heart, the movement of our -limbs, the light of our eyes, the intelligence of our spirit, the soul -of our soul.”—_Fénelon._ - -MAINTENANCE - -So also with regard to maintenance. - -The multifarious processes around us—the succession of the seasons, the -flow of sap in trees, the circulation of our own blood, the digestion of -our food—all these things are beyond our power, and are not contrived or -managed by our conscious agency—not even the occurrences in our own -bodies. But by means of such unconscious processes our muscular and -nervous systems are supplied with nutriment, and we thus become master -of a certain amount of energy. - -The energy of our muscles, or of some of them, is within our control, -and we can thereby direct other physical energies into desired channels; -but we cannot in the slightest degree alter the amount of that energy. -We utilise terrestrial energy, by directing and controlling its -transformations and transferences, within the limits of our knowledge; -but we do it always by moving material objects, and in no other way. For -instance, we cannot directly or consciously generate an electric -current, or magnetism, or light, or life; for all these things we depend -upon partially explored properties of matter, which we can arrange in a -certain way so as to achieve a desired end. - -A multitude of complex processes are constantly occurring in our bodies -without any intervention of consciousness; and though we may make a -study of the functions of the several organs, and gradually learn -something about them, it is a study as of something outside ourselves; -the due performance of bodily function is independent of our volition. -We can interfere with and damage our organs, and with skill we can so -arrange damaged parts that the self-healing process shall have time and -opportunity to act; we can also introduce beneficent agencies and -stimulating drugs; but our power of direct action is practically limited -to muscular and mental activity. - - _Digression on Rudimentary Physiology_ - -It is well for children to have some conception of the complex processes -constantly occurring in their own organisms. - -The fact that the heart is a continuously acting pump, urging the blood -along arteries to the tissues,—to places where it picks up nutriment, to -places where the crudely enriched blood is oxidised, to places where the -elaborated material is deposited so as to replenish waste and effect -growth—all this should be known; and the partial analogy with the sap of -trees, rising in the trunk to be elaborated in the leaves by means of -sunshine and air, and then descending ready to be deposited as liquid -wood, can be pointed out. - -The function of the lungs, wherein the blood dispersed throughout a -spongy texture is exposed in immense surface to the air, without loss or -leakage other than what properly transpires through the membranes, and -the consequent advantage of deep breathing and of fresh clean air,—all -this has a practical as well as a theoretical interest. - -The lungs are more under voluntary control than the heart, but the way -exercise increases the circulation, and generally blows the fires of the -body, is also of practical interest. - -Some idea of the processes of digestion can be given, especially the -function of the stomach and the intestines; the liver may be too -difficult, but the salivary glands are fairly simple, and so are the -kidneys and the skin. The way the muscles act as an efficient mechanical -engine, depending on the consumption of fuel and the conservation of -energy, can be superficially explained, with some idea of the -stimulating nervous system and controlling brain cells. The sensory -nerves and specialised nerve-endings demand specific treatment. - -These and other physiological details may seem out of place, but they -are strictly appropriate; for the essence of Immanence is that nothing -is common or unclean, until abused: and the nobler the faculty, the -fouler is the degradation caused by its abuse. A sense of the -responsibility involved in the possession or lease of all this intricate -mass of mechanism, intrusted to our care, and the wish to keep it in -good order—without giving unnecessary trouble to others to set it right, -and without blaspheming the Maker by applying it to bad and ignoble -ends—will arise almost imperceptibly, when the body is even begun to be -understood. Many faults originate in ignorance and want of thought. - - MIND AND MATTER - -Among the material objects we move are the parts of our own bodies; -indeed, it is through muscular intervention or agency that we act on -bodies in general. We know of no other method. Even when we _speak_ we -are only moving certain face and throat and chest muscles, so as to -generate condensations and rarefactions in the air; which, travelling by -dynamical properties, excite corresponding vibrations or movements in -the ear drum of our auditor;—vibrations not in themselves intelligible, -but demanding interpretation from the recipient. So also it is with the -traces of ink left on paper by our muscular action when we write. Only -to a perceptive eye, and informed and kindred mind, have they any -meaning. - -It is probable that even when we think, some special atomic motion goes -on in the brain cells, though this is an example of _unconscious_ -movement, of which there are many examples in bodily function; but -directly we begin to attend to mental processes we leave the physical -region as understood by us, and enter a more deeply mysterious psychical -region. Unknown as this is for purposes of analysis, from the point of -view of experience it is more immediately familiar than any other; since -it is through the activity of mind that every other kind of existence is -necessarily inferred. Thought is our mechanism or instrument of -knowledge—through it we know everything—but thought is not what we -directly know. Primarily we think of _things_, not of thought itself. So -also sight is our instrument of seeing—through light we see—but it is -not light that we perceive, rather it is the objects which send it in -certain patterns to our eyes. - -Whereas we can act on the external world only through our muscles; in -ourselves we are aware of things belonging to a totally different -category, with which muscle and movement and energy appear to have -nothing to do,—such things as thought, purpose, desire, humour, -affection, consciousness, will. These mental faculties seem intimately -associated with, and are displayed by, our bodily mechanism; but in -themselves they belong to a different order of being,—an order which -employs and dominates the material, while immersed or immanent in it. -Every purposed movement is preceded and inspired by thought. - -Such reasoned control, by indwelling mind, may be undetectable and -inconceivable to a low order of intelligence, being totally masked by -the material garment; and the purpose underlying our activity may have -to be inferred, by such intelligence, with as great difficulty as we -feel in detecting indwelling Purpose amid the spontaneous operations of -Nature. - -Nevertheless, whenever our movements are not controlled by thought and -intelligent purpose, but are left to chance and random impulses, like -the actions of a man whose reason has been unseated, nothing but error -and confusion results;—quite a different state of things from anything -we observe in the orderly and beautiful procedure of nature. - -It is sometimes said that the operations of nature are spontaneous; and -that is exactly what they are. That is the meaning of immanence. -“Spontaneous,” used in this sense, does not mean random and purposeless -and undetermined: it means actuated and controlled from within, by -something indwelling and all pervading and not absent anywhere. The -intelligence which guides things is not something external to the -scheme, clumsily interfering with it by muscular action, as we are -constrained to do when we interfere at all; but is something within and -inseparable from it, as human thought is within and inseparable from the -action of our brains. - -In some partially similar way we conceive that the multifarious -processes in nature, with neither the origin nor maintenance of which -have we had anything to do, must be guided and controlled by some -Thought and Purpose, immanent in everything, but revealed only to those -with sufficiently awakened perceptions. Many are blind to the meaning—to -the fact even that there is a meaning—in nature; just as an animal is -usually blind to a picture, and always to a poem; but to the higher -members of our race the Intelligence and Purpose, underlying the whole -mystery of existence, elaborating the details of evolution—and -ultimately tending to elucidate the frequent discords, the strange -humours, and puzzling contradictions of life—are keenly felt. To them -the lavish beauty of wild Nature—of landscape, of sunset, of mountain, -and of sea—are revelations of an indwelling Presence, rejoicing in its -own majestic order. - - πάντα πλήρη θεῶν. - - “Earth’s crammed with Heaven - And every common bush afire with God.” - -The idea that the world as we know it arose by chance and fortuitous -concourse of atoms is one that no science really sustains, though such -an idea is the superficial outcome of an incipient recognition of the -uniformity of nature—a sequel to the perception that there is no -capricious or spasmodic interference with the course of events, and no -changes of purpose observable therein, such as we are accustomed to in -works of human ingenuity and skill. We are accustomed to associate -“will” with the degenerate form of it called caprice, and to consider -that “purpose” must be accompanied by changes of purpose; so that a -steady, uniform, persistent course of action is puzzling to us, and -wears the superficial aspect of mechanism. An omnipresent, uniform, -immanent Purpose, running through the whole of existence without break -of continuity or change of aim, is beyond our experience; and, like -every other uniformity, is difficult to detect or realise. As an -instance of this difficulty, I need only cite the long-delayed discovery -of an all-embracing medium-like the terrestrial atmosphere. An -intelligent deep-sea creature would find it most difficult to become -aware of the existence of water. Similarly humanity has existed all -along in a pervading and interpenetrating ether, of which to this day -men have for the most part no cognisance; although it is probably the -fundamental substratum of the whole material world, underlying every -kind of activity, and constituting the very atoms of which their own -bodies are composed. - -Looking at the truths of geometry, the laws of nature, and the beauty -and organisation of the visible world, it is as impossible rationally to -suppose that they arose by chance, or by mere contentious jostling, as -it is to suppose that a work of literature or a piece of music was -composed in that way. - -The process of evolution appears to us self-sustained and self-guided, -because the guidance is uniform and constant. - -In nature, heredity and survival will explain the persistence of a -favourable variation when once originated, but the origin of variations -is still mysterious, and the full meaning of heredity is not yet -unravelled. - -The struggle for existence has been one of the means whereby animal life -has been developed and perfected; but now that it has become conscious -and purposeful, in humanity, the apparently blind struggle is suspended -at the higher level, and the weak and suffering are attended to and -helped—not exterminated. There must always be disciplinary effort: but -it can be effort for something better than bare subsistence; it can -conduce to evolution of character, and development of soul. Mere -struggle and survival is an inferior instrument of progress, and it can -be superseded wherever it has done its necessary preliminary work. The -Divine purpose is fulfilled in many ways; and far more can be expected -of self-conscious evolution than of the long slow process which has -rendered it possible. - -The kind of selection actually or best known to us is that which has -been directed by human beings; and inasmuch as the highest human beings -are themselves conscious of help and guidance, it is to be assumed that -such help and guidance has been in constant activity all along, -operating on, or rather in, the refractory materials, so as slowly to -develop in them the power of manifesting not only life and beauty, but -also consciousness, spiritual perception, and free will. - ------------------------------------------------------------------------- - - - - - XII - - SOUL AND SPIRIT - - - _Q. 12. What is to be said of man’s higher faculties?_ - - _A._ The faculties and achievements of the highest among - mankind—in Art, in Science, in Philosophy, and in - Religion—are not explicable as an outcome of a struggle for - existence. Something more than mere life is possessed by - us—something represented by the words “mind” and “soul” and - “spirit.” On one side we are members of the animal kingdom; - on another we are associates in a loftier type of existence, - and are linked with the Divine. - - - - - * * * * * - - - CLAUSE XII - -The highest of those who have walked the earth reveal to us what we, -too, may some day be: they link us with the Divine, and teach us that, -however pathetically defaced by our infirmities and distorted by our -imperfections, we may yet reflect the image of God. - -[_Part of the following explanation is based upon a study of certain -facts not yet fully incorporated into orthodox science, nor fully -recognised by philosophy: it must therefore be regarded as -speculation._] - -This idea, which permeates literature—that man has a spiritual as well -as a material origin—emphasises from another point of view the doctrine -of the Fall. For the utilisation of a material body, of animal ancestry, -exposes the individual to much trial and temptation, and makes him aware -of a contest between the flesh and the spirit, or between a lower and a -higher self, which constitutes the element of truth in the otherwise -mistaken doctrine of “original,” or inherited, or imputed sin. Vicarious -sin is a legal fiction: so is vicarious punishment; vicarious suffering -is a reality. The mother of a ne’er-do-well knows it: it is undergone by -the children of vicious parents; the highest souls have felt it on -behalf of the race of man; but it is not artificial or imputed -suffering, it is genuine and real; and experience shows that it can have -a redeeming virtue. - -The double nature of man,—the inherited animal tendencies, and the -inspired spiritual aspirations, if they can both be fully admitted, -reconcile many difficulties. Our body is an individual collocation of -cells, which began to form and grow together at a certain date, and will -presently be dispersed; but the constructing and dominating reality, -called our “soul,” did not then begin to exist; nor will it cease with -bodily decay. Interaction with the material world then began, and will -then cease, but we ourselves in essence are persistent and immortal. -Even our personality and individuality may be persistent, if our -character be sufficiently developed to possess a reality of its own. In -our present state, truly, the memory of our past is imperfect or -non-existent; but when we waken and shake off the tenement of matter, -our memory and consciousness may enlarge too, as we rejoin the larger -self of which only a part is now manifested in mortal flesh. - -The ancient doctrine of a previous state of existence, of which we are -now entranced into forgetfulness, is inculcated in the familiar lines— - - “Our birth is but a sleep and a forgetting; - The Soul that rises with us, our life’s star, - Hath had elsewhere its setting, - And cometh from afar: - Not in entire forgetfulness, - And not in utter nakedness, - But trailing clouds of glory do we come - From God, who is our home,” - -the idea being that the forgetfulness is not complete, especially during -infancy; nor need it be complete in moments of inspiration. Myers’ -doctrine of the subliminal self is an expanded and modified form of this -idea, and is to a large extent apparently justified by a certain range -of psychological inquiry: though Myers lays stress, not on memory of a -past, but on a present occasional intercommunication between the part -and the whole. - -The Platonic doctrine of reminiscence exhibits one variety of the idea -of pre-existence, though in a necessarily inaccurate and somewhat -fanciful form—as though infants were a stage higher in the scale than -grown men. Such an idea would involve the old mistaken postulate of -initial perfection, which was made long ago concerning the race: whereas -the truth was innocency, not perfection. But the idea that nothing less -than the whole of a personality must be incarnated—even in the body of -an infant—leads to innumerable difficulties;—it does not even escape -unanswerable questions about trivialities such as the moment of arrival; -and it is responsible for much biological scepticism concerning the -existence of any soul at all. Whereas, on the strength of the experience -that all processes in nature are really gradual, the idea of gradual -incarnation—increasing as the brain and body grow, but never attaining -any approach to completeness even in the greatest of men—sets one above -innumerable petty difficulties, and to me seems an opening in the -direction of the truth. On this view, the portion of larger self -incarnated in an infant or a feeble-minded person is but small: in -normal cases, more appears as the body is fitted to receive it. In some -cases much appears, thus constituting a great man; while in others, -again, a link of occasional communication is left open between the part -and the whole—producing what we call “genius.” Second childishness is -the gradual abandonment of the material vehicle, as it gets worn out or -damaged. But, during the episode of this life, man is never a complete -self, his roots are in another order of being, he is moving about in -worlds not realised, he is as if walking in a vain shadow and -disquieting himself in vain. - -It may be objected that our present existence is very far from being a -dream or trance-like condition, that we are very wide awake to the -“realities” of the world, and very keen about “things of importance”; -that an analogy drawn from the memories of hypnotic patients and -multiple personalities, and other pathological cases, is sure to be -misleading. It may be so, the idea is admittedly of the nature of -speculation; but the greatest of poets lends his countenance to the -notion that phenomena and appearances are not ultimate realities, that -our present life is not unlike the state of a sleep-walker—that we slept -to enter it, and must sleep again before we wake— - - “We are such stuff - As dreams are made of, and our little life - Is rounded with a sleep.” - -As to the question whether we ever again live on earth, it appears -unlikely on this view that a given developed individual will appear -again in unmodified form. If my present self is a fraction of a larger -self, some other fraction of that larger self may readily be thought of -as appearing,—to gain practical experience in the world of matter, and -to return with developed character to the whole whence it sprang. And -this operation may be repeated frequently; but these hypothetical -fractional appearances can hardly be spoken of as reincarnations. We -must not dogmatise, however, on the subject, and the case of the -multitudes at present thwarted and returned at infancy may demand -separate treatment. It may be that the abortive attempts at development -on the part of individuals are like the waves lapping up the sides of a -boulder and being successively flung back; while the general advance of -the race is typified by the steady rising of the tide. - - _Soul and Body_ - -The philosophic doctrine of the “self” on this view is a difficult one, -and involves much study. As here stated, the form is sure to be crude -and imperfect. Philosophy resents any sharp distinction between soul and -body, between indwelling self and material vehicle. It prefers to treat -the self as a whole, an individual unit; though it may admit the actual -agglomeration of material particles to be transient and temporary. The -word “self” can be used in a narrower or in a broader sense. It may -signify the actual continuity of personality and memory whereof we are -conscious; or it may signify a larger and vaguer underlying reality, of -which the conscious self is but a fraction. The narrower sense is wide -enough to include the whole man, both soul and body, as we know him; but -the phrase “subliminal self” covers ideas extending hypothetically -beyond that. - -The idea of Redemption or Regeneration, in its highest and most -Christian form, is applicable to both soul and body. The life of Christ -shows us that the whole man can be regenerated as he stands; that we -have not to wait for a future state, that the Kingdom of Heaven is in -our midst and may be assimilated by us here and now. - -The term “salvation” should not be limited to the soul, but should apply -to the whole man. What kind of transfiguration may be possible, _or may -have been possible_, in the case of a perfectly emancipated and -glorified body, we do not yet know. - -In a still larger sense these terms apply to the whole race of man; and -for the salvation of mankind individual loss and suffering have been -gladly expended. Not the individual alone, but the race also, can be -adjured to realise some worthy object for all its striving, to open its -eyes to more glorious possibilities than it has yet perceived, to - - “... climb the Mount of Blessing, whence, if thou - Look higher, then—perchance—thou mayest—beyond - A hundred ever-rising mountain lines, - And past the range of Night and Shadow—see - The high-heaven dawn of more than mortal day - Strike on the Mount of Vision!” - ------------------------------------------------------------------------- - - - - - XIII - - GRACE - - - _Q. 13. Is man helped in his struggle upward?_ - - _A._ There is a Power in the Universe vastly beyond our - comprehension; and we trust and believe that it is a Good - and Loving Power, able and willing to help us and all - creatures, and to guide us wisely, without detriment to our - incipient freedom. This Loving-kindness continually - surrounds us; in it we live and have our real being; it is - the mainspring of joy and love and beauty, and we call it - the Grace of God. It sustains and enriches all worlds, and - may take a multiplicity of forms, but it was specially - manifested to dwellers on this planet in the life of Jesus - Christ, through whose spirit and living influence the race - of man may hope to rise to heights at present inaccessible. - - - - - * * * * * - - - CLAUSE XIII - -The guidance exercised by the Divine Spirit, by which we are completely -surrounded, is not of the nature of compulsion; it is only a leading and -helping influence, which we are able to resist if we choose. - -The problem of manufacturing free creatures with a will of their own, to -be led, not forced, into right action, is a problem of a different -nature from any of those that have ever appealed to human power and -knowledge. What we are accustomed to make is mechanism, of various -kinds; and the essential difficulty of the higher problem is so obscure -to us that some impatient and unimaginative persons cry out against its -slowness, and wonder that everything is not compulsorily made perfect at -once. But we can see that the kind of perfection thus easily attainable -would be of an utterly inferior kind. - -It is to be supposed that incarnation, or a connexion between -consciousness and material mechanism, is auxiliary to the difficult -process of evolution of free beings, thus indicated; and it is probable -that matter is thus an instrument of lofty spiritual purpose. Some -religious systems have failed to perceive this, and have depreciated -matter and flesh as intrinsically evil. - -One important feature of Christianity is that it recognises as good the -connexion between spirit and matter, and emphasises the importance of -both, when properly regarded. It is not mystical and spiritual alone, -nor is it material alone; but it tends to unify these two extremes, and -to place in due position both soul and body: the material being utilised -to make manifest the spiritual, and being dominated by it. - -The whole idea of the Incarnation, as well as some of the miracles and -the sacraments, are expressive of this wide and comprehensive character -of the Christian religion. - -It recognises the wonder and beauty of the animal body, destined to be -the scene of extraordinary spiritual triumphs in the long course of -time; and it teaches - - “That none but Gods could build this house of ours, - So beautiful, vast, various, so beyond - All work of man, yet, like all work of man, - A beauty with defect—till That which knows, - And is not known, but felt thro’ what we feel - Within ourselves is highest, shall descend - On this half-deed, and shape it at the last - According to the Highest in the Highest.” - -Christianity is a planetary and human religion: being the revelation of -those aspects of Godhead which are most intelligible and helpful to us -in our present stage of development. But it is more than a revelation, -it is a manifestation of some of the attributes of Godhead in the form -of humanity. - -The statement that Christ and God are one, is not really a statement -concerning Christ, but a statement concerning what we understand by God. -It is useless, and in the literal sense preposterous, to explain the -known in terms of the unknown: the converse is the right method. “He -that hath seen me hath seen the Father.” Every son of man is potentially -also a son of God, but the union was deepest and completest in the -Galilean. - -The ideas of incarnation and revelation are not confined to the domain -of religion; they are common to music and letters and science: in all we -recognise “a flash of the will that can,” - - “All through my keys that gave their sounds to a wish of my soul, - All through my soul that praised, as the wish flowed visibly forth.” - -The spirit of Beethoven is incarnate in his music; and he that hath -heard the Fifth Symphony hath heard Beethoven. - -The Incarnation of the Divine Spirit in man is the central feature of -Terrestrial History. It is through man, and the highest man, that the -revelation of what is meant by Godhead must necessarily come. The -world—even the common everyday world—has accepted this, and is able to -perceive its appropriateness and truth; and the traditional song of the -angels, at the epoch of the Birth— - - “Glory to God in the highest; and on earth peace, goodwill among men,” - -is still heard in the land. Whenever there is war at Christmas-time it -is universally felt to be incongruous. Goodwill among men is conspicuous -in cessation of private feuds, in overladen postbags, in family reunions -and Christmas hampers and all manner of homely frivolities. - -The Incarnation doctrine is the glorification of human effort, and the -sanctification of childhood and simplicity of life; but it is a pity to -reduce it to a dogma. It is well to leave something to intuitive -apprehension, and to let the life and death of Christ gradually teach -their own eloquent lesson without premature dogmatic assistance. - -From that event we date our history, and the strongest believer in -immanent Godhead can admit that the life of Jesus was an explicit and -clear-voiced message of love to this planet from the Father of all. -Naturally our conception of Godhead is still only indistinct and -partial, but, so far as we are as yet able to grasp it, we must reach it -through recognition of the extent and intricacy of the Cosmos, and more -particularly through the highest type and loftiest spiritual development -of man himself. - -The most essential element in Christianity is its conception of a human -God; of a God, in the first place, not apart from the Universe, not -outside it and distinct from it, but immanent in it; yet not immanent -only, but actually incarnate, incarnate in it and revealed in the -Incarnation. The nature of God is displayed in part by everything, to -those who have eyes to see, but is displayed most clearly and fully by -the highest type of existence, the highest experience to which the -process of evolution has so far opened our senses. - - “’Tis the sublime of man, - Our noontide majesty, to know ourselves - Part and proportion of one wondrous whole.” - -The Humanity of God, the Divinity of man, is the essence of the -Christian revelation. It was truly a manifestation of Immanuel. - -The Christian idea of God is not that of a being outside the universe, -above its struggles and advances, looking on and taking no part in the -process, _solely_ exalted, beneficent, self-determined, and complete. It -is also that of a God who loves, who yearns, who suffers, who keenly -laments the rebellious and misguided activity of the free agents brought -into being by Himself as part of Himself, who enters into the storm and -conflict, and is subject to conditions as the soul of it all. - -This is the truth which has been reverberating down the ages ever since; -it has been the hidden inspiration of saint, apostle, prophet, martyr, -and, in however dim and vague a form, has given hope and consolation to -the unlettered and poverty-stricken millions:—A God that could -understand, that could suffer, that could sympathise, that had felt the -extremity of human anguish, the agony of bereavement, had submitted even -to the brutal hopeless torture of the innocent, and had become -acquainted with the pangs of death—this has been the chief consolation -of the Christian religion. This is the extraordinary conception of -Godhead to which we have thus far risen. “This is My beloved Son.” - -“Enough that he heard it once; we shall hear it by and by.” The -Christian God is revealed as the incarnate Spirit of humanity; or rather -the incarnate spirit of humanity is recognised as a real intrinsic part -of God. “The Kingdom of Heaven is within you.” - ------------------------------------------------------------------------- - - - - - XIV - - INSPIRATION - - - _Q. 14. How may we become informed concerning things too - high for our own knowledge?_ - - _A._ We should strive to learn from the great teachers, the - prophets and poets and saints of the human race, and should - seek to know and to interpret their inspired writings. - - - - - * * * * * - - - CLAUSE XIV - -People at a low stage of development are liable to think that they can -arrive at truth by their unaided judgment and insight, and that they -need not concern themselves with the thoughts and experiences of the -past. Unconscious of any inspiration themselves, they decline to believe -in the possibility of such a thing, and regard it as a fanciful notion -of unpractical and dreamy people. - -Great men, on the other hand, are the fingerposts and lodestars of -humanity; it is with their aid that we steer our course, if we are wise, -and the records of their thought and inspiration are of the utmost value -to us. - -This is the meaning of literature in general, and of that mass of -ancient religious literature in particular, on which hundreds of -scholars have bestowed their best energies: now translated, bound -together, and handed down to us as the Canon of Scripture, of which some -portions are the most inspired writings yet achieved by humanity. It is -impossible for us to ignore the concurrent mass of human testimony -therein recorded, the substantial and general truth of which has been -vouched for by the prophets and poets and seers of all time. -Accordingly, if we are to form worthy beliefs regarding the highest -conceptions in the Universe, we must avail ourselves of all this -testimony; discriminating and estimating its relative value in the light -of our own judgment and experience, studying such works and criticism as -are accessible to us, asking for the guidance of the Divine Spirit, and -seeking with modest and careful patience to apprehend something in the -direction of the truth. - ------------------------------------------------------------------------- - - - - - XV - - A CREED - - _Q. 15. What, then, do you reverently believe can be - deduced from a study of the records and traditions of the - past in the light of the present?_ - - _A._ I believe in one Infinite and Eternal Being, a guiding - and loving Father, in whom all things consist. - - I believe that the Divine Nature is specially revealed to - man through Jesus Christ our Lord, who lived and taught and - suffered in Palestine 1900 years ago, and has since been - worshipped by the Christian Church as the immortal Son of - God, the Saviour of the world. - - I believe that the Holy Spirit is ever ready to help us - along the Way towards Goodness and Truth; that prayer is a - means of communion between man and God; and that it is our - privilege through faithful service to enter into the Life - Eternal, the Communion of Saints, and the Peace of God. - - - - - * * * * * - - - CLAUSE XV - - NOTES ON THE CREED - -The three paragraphs correspond to the three aspects or Personifications -of Deity which have most impressed mankind,— The Creating and -Sustaining. The Sympathising and Suffering. The Regenerating and -Sanctifying. The first of the three clauses tries to indicate briefly -the cosmic, as well as the more humanly intelligible, attributes of -Deity; and to suggest an idea of creation appropriate to the doctrine of -Divine Immanence, as opposed to the anthropomorphic notion of -manufacture. The idea of evolution by guiding and controlling Purpose is -suggested, as well as the vital conception of Fatherly Love. - - * * * * * - -In the second paragraph, Time and Place are explicitly mentioned in -order to emphasise the historical and human aspect of the Christian -manifestation of Godhead. This aspect is essential and easy to -appreciate, though its idealisation and full interpretation are -difficult. The step, from the bare historic facts to the idealisation of -the Fourth Gospel, has been the work of the Church, in the best sense of -that word, aided by the doctrines of the Logos and of Immanence, -elaborated by Philosophy. It all hangs together, when properly grasped, -and constitutes a luminous conception; but the light thus shed upon the -nature of Deity must not blind our eyes to the simple human facts from -which it originally emanated. The clear and undoubted fact is that the -founder of the Christian religion lived on this earth a blameless life, -taught and helped the poor who heard him gladly, gathered to himself a -body of disciples with whom he left a message to mankind, and was put to -death as a criminal blasphemer, at the instigation of mistaken priests -in the defence of their own Order and privileges. - -This monstrous wrong is regarded by some as having unconsciously -completed the salvation of the race; because of the consummation of -sacrifice, and because of the suffering of the innocent, which it -involved. The Jewish sacrificial system, and the priestly ceremony of -the scapegoat, seem to lead up to that idea; which was elaborated by St. -Paul with immense genius, and taught by S. Augustine. - -Others attach more saving efficacy to the life, the example, and the -teachings, as recorded in the Gospels; and all agree that they are -important. - -But in fact the whole is important: and at the foot of the Cross there -has been a perennial experience of relief and renovation. Sin being the -sense of imperfection, disunion, lack of harmony, the struggle among the -members that St. Paul for all time expressed;—there is usually -associated with it a sense of impotence, a recognition of the -impossibility of achieving peace and unity in one’s own person, a -feeling that aid must be forthcoming from a higher source. It is this -feeling which enables the spectacle of any noble self-sacrificing human -action to have an elevating effect, it is this which gropes after the -possibilities of the highest in human nature, it is a feeling which for -large tracts of this planet has found its highest stimulus and -completest satisfaction in the life and death of Christ. - -The willingness of such a Being to share our nature, to live the life of -a peasant, and to face the horrible certainty of execution by torture, -in order personally to help those whom he was pleased to call his -brethren, is a race-asset which, however masked and overlaid with -foreign growths, yet gleams through every covering and suffuses the -details of common life with fragrance. - -This conspicuously has been a redeeming, or rather a regenerating, -agency;—for by filling the soul with love and adoration and -fellow-feeling for the Highest, the old cravings have often been almost -hypnotically rendered distasteful and repellent, the bondage of sin has -been loosened from many a spirit, the lower entangled self has been -helped from the slough of despond and raised to the shores of a larger -hope, whence it can gradually attain to harmony and peace. - -The invitation to the troubled soul—“Come, and find rest”—has reference, -not to relief from sin alone, but to all restlessness and lack of trust. -The Atonement removes the feeling of dislocation; it induces a tranquil -sense of security and harmony,—an assurance of union with the Divine -will. - -Every form of Christianity aims at salvation for the race and for each -individual, both soul and body; but different versions differ as to the -means most efficient to this end. Varieties of Christianity can be -grouped under the symbolic names, Paul, James, Peter, and John; with the -dominating ideas of vicarious sacrifice, human effort, Church ordinance, -and loving-kindness, respectively. - -In the coldest system of nomenclature these four chief varieties may be -styled, _legal_, _ethical_, _ecclesiastical_, and _emotional_, -respectively. More favourably regarded, the dominating ideas may be -classified thus:— - - 1. Faith in a divine scheme of redemption. - - 2. Simple life, social service, honesty, and virtue. - - 3. Spiritual sustenance by utilisation of means of - grace. - - 4. Obedience, unworldliness, trust, and love. - -With the treatment of these great themes, sectarian differences begin: -differences which seem beyond our power to reconcile. We need not dwell -on the differences, we would rather emphasise the mass of agreement. -Probably there is an element of truth in every view that has long been -held and found helpful by human beings, however overlaid with -superstition it may in some cases have become; and probably also the -truth is far from exhausted by any one estimate of the essential feature -of a Life which most of us can agree to recognise as a revelation of the -high-water-mark of manhood, and a manifestation of the human attributes -of God. - -None of the above partially overlapping subdivisions of Christianity -equals in importance the overshadowing and dominating theory emphasised -in the above creed: namely, the idea of a veritable incarnation of -Divine Spirit—a visible manifestation of Deity immanent in humanity. The -facts of the life, testified to by witnesses and idealised by -philosophers and saints, have been transmitted down the centuries by a -continuous Church; though with a mingling of superstition and error. - -At present the process of interpretation has been accompanied by a sad -amount of discord and hostility, to the scandal of the Church; but the -future of religion shall not always be endangered by suspicion and -intolerance and narrowness among professed disciples of truth. There -must come a time when first a nation, and afterwards the civilised -world, shall awake and glory in the light of the risen sun:— - - “—A sun but dimly seen - Here, till the mortal morning mists of earth - Fade in the noon of heaven, when creed and race - Shall bear false witness, each of each, no more, - But find their limits by that larger light, - And overstep them, moving easily - Thro’ after-ages in the love of Truth, - The truth of Love.” - -The emphasis laid by the above explanation on the conception of the -human nature incorporated into Godhead, is appropriate to this country -and to the Western World generally; but we thereby imply no abuse of the -religions of the East, in their proper place, any more than of the -religions of other planets. Silence concerning them is not -disrespectful. It is not to be supposed that any one world has a -monopoly of the Grace of God; nor does it exhaust every plan of -salvation. In estimating the value of another dispensation, or of any -ill-understood religion (and no one can perfectly understand and -appreciate more than one religion, if that, to the full), the old test -is the only valid one: Do men gather grapes of thorns or figs of -thistles? - - * * * * * - -The third paragraph speaks of our progress along the Way of Truth to -goodness and beauty of Life, and of the assistance constantly vouchsafed -to our own efforts in that direction. It is not by our own efforts alone -that we can succeed, for we cannot tell what lies before us, and we lack -wisdom to foresee the consequences of alternative courses of action,—one -of which nevertheless we instinctively feel to be right. Acts of -self-will, and fanatical determination, and impatience, may operate in -the wrong direction altogether; and effort so expended may be worse than -wasted. But if we submit ourselves wholly to a beneficent Power, and -seek not our own ends but the ends of the Guiding Spirit of all things, -we shall obtain peace in ourselves, and may hope to be used for purposes -beyond what we can ask or think. This kind of service is what, in its -several degrees, will be recognised by the Master as “faithful”; and it -is by being faithful in a few things that hereafter we shall be found -worthy of many things, and shall enter into the joy of our Lord. - -By the Holy Spirit is meant the living and immanent Deity at work in the -consciousness and experience of mankind,—the guider of human history, -the comforter of human sorrow, the revealer of truth, the inspirer of -faith and hope and love, the producer of life and joy and beauty, the -sustainer and enricher of existence, the Impersonation of the Grace of -God. - -This mighty theme has been treated, in an initial manner, in connexion -with Clause XIII. - -Supplementary questions will be asked concerning other terms in the -third paragraph; but as to the phrase with which the Creed concludes—the -Peace of God,—its meaning, we are well assured, surpasses understanding, -and can be felt only by experience; hence no supplementary question is -asked concerning that phrase. - ------------------------------------------------------------------------- - - - - - XVI - - THE LIFE ETERNAL - - - _Q. 16. What do you mean by the Life Eternal?_ - - _A._ I mean that, whereas our terrestrial existence is - temporary, our real existence continues without ceasing, in - either a higher or a lower form, according to our use of - opportunities and means of grace; and that the fulness of - Life ultimately attainable represents a growing perfection - at present inconceivable by us. - - - - - * * * * * - - - CLAUSE XVI - -Continuity of existence, without break or interruption, is the -fundamental idea that needs inculcation, not only among children but -among ignorant people generally. And the survival, from savage times, of -an inclination to associate a full measure of departed personality with -the discarded and decomposing bodily remnant,—under the impression that -it will awake and live again at some future day,—should be steadily -discouraged. The idea of bodily resurrection, in this physical sense, is -responsible for much superstition and for some ecclesiastical abuses. - -A nearer approach to the truth may be expressed thus:— - -Terrestrial existence is dependent for its continuance on a certain -arrangement of material particles belonging to the earth, which are -gradually collected and built up into the complex and constantly -changing structure called a body. The correspondence or connection -between matter and spirit, as thus exhibited, is common to every form of -life in some degree, and is probably a symbol or sample of something -permanently true; so that a double aspect of every fundamental existence -is likely always to continue. But identity of person in no way depends -upon identity of particles: the particles are frequently changed and the -old ones discarded. - -The term “body” should be explained and emphasised, as connoting -anything which is able to manifest feelings, emotions, and thoughts, and -at the same time to operate efficiently on its environment. The -temporary character of the present human body should be admitted for -purposes of religion; it usefully and truthfully displays the incarnate -part of us during the brief episode of terrestrial life, and when it has -served its turn it is left behind, its particles being discarded and -dispersed. Hereafter—we are taught—an equally efficient vehicle of -manifestation, similarly appropriate to our new environment, will not be -lacking; this at present unknown and hypothetical entity is spoken of as -“a spiritual body,” and represents the serious idea underlying crude -popular notions about bodily resurrection. - -The _ego_ has been likened to a ripple raised by wind upon water, -displaying in visible form the motion and influence of the operating -breath, without being permanently differentiated from the vast whole, of -which each ripple is a temporarily individualised portion: -individualised, yet not isolated from others, but connected with them by -the ocean, of whose immensity it may be supposed for poetic purposes -gradually to become aware:— - - “But that one ripple on the boundless deep - Feels that the deep is boundless, and itself - For ever changing form, but evermore - One with the boundless motion of the deep.” - -There is much to be said for some form of doctrine of a common -psychological basis or union of minds—some kind of Anima Mundi, some -World-Mind, of which we are all fragments, and to which all knowledge is -in a manner accessible; but the analogy of ocean ripples or icebergs -need not be pressed to support the idea of a cessation of individual -existence, when a given ripple or a given iceberg subsides. All -analogies fail at some point. The ocean analogy happens to suggest -indistinguishable absorption, or Nirvana, but others do not. The parts -of a jelly are linked together and vibrate as a whole, but each little -sac of fluid is partitioned off as an individual entity; in touch with -all the rest, but with a texture and a colour of its own. - -Continued personality, persistent individual existence, cannot be -predicated of things which do not possess personality or individuality -or character: but, to things which do possess these attributes, -continuity and persistence not only may, but must, apply; unless we are -to suppose that actual existence suddenly ceases. There must be a -conservation of character; notwithstanding the admitted return of the -individual to a central store or larger self, from which a portion was -differentiated and individualised for the brief period during which the -planet performs some seventy of its innumerable journeys round the sun. -Absorption in original source may mask, but need not destroy, identity. - -Even so a villager, picked out as a recruit and sent to the seat of war, -may serve his country, may gain experience, acquire a soul and a width -of horizon such as he had not dreamt of; and when he returns, after the -war is over, may be merged as before in his native village. But the -village is the richer for his presence, and his individuality or -personality is not really lost; though to the eye of the world, which -has no further need for it, it has practically ceased to be. - -The character and experience gained by us during our brief association -with the matter of this planet, become our possession henceforth for -ever. We cannot shake ourselves free of them, even if we would: the -enlargement of ideas, the growth in knowledge, the acquisition of -friendships, the skill and power and serviceableness attained by us -through this strange experience of incarnation, all persist as part and -parcel of our larger self; and so do the memories of failure, of shame, -of cruelty, of sin, which we have acquired here. To glory in these last -things is damnation: the best that they can bring to us is pain and -undying remorse—their worm dieth not and the fire is not quenched. There -is no way out, save by the way of mercy and grace; whereby we are -assured that at last, in the long last, we may ultimately attain to -pardon and peace. - -The class of things which is certainly not persistent, but must -indubitably be left behind us for ever, is the weird collection of -treasures for which most of us work so hard: scorning delights and -living laborious days for their acquisition. - -In this blind and mistaken struggle—a struggle which in the present -condition of society seems so unavoidable, even so meritorious, but -which in a reformed society will be looked back upon as at something -akin to lunacy—we do not even make to ourselves friends of the mammon of -unrighteousness. Its mottoes are “each for himself” and “væ victis.” -Fortunately very few of the human race wholly succumb to this -temptation; nearly all reserve great regions of their lives where -kindness and friendliness and affection reign, and try to check the evil -results of their worser or self-directed efforts by charitable doles. - -In a more ideal state of society there would be no need either of the -poison or of its antidote. - -To bring about such an ideal state of society is the end and aim of -Politics, and of all movements for social reform. Efforts in these -directions are the most serious things in life, and may be the most -fruitful in vital results: since few individuals are strong enough -to withstand the pressure and tendency of their social surroundings. -Only a few can rise superior to them, only a few sink far beneath -them; the majority drift with the crowd and become—too many at -present—irretrievably injured by the base and ugly conditions among -which their lives are cast. - -At present, for the majority of Englishmen, life is liable to be -damaging and deleterious: initial weakness of character, so far from -being strengthened and helped by the combined force of society, is -hindered and enfeebled thereby,—a disastrous and disquieting condition -of things. But when the efforts of self-sacrificing and laborious -statesmen, Ministers in the highest sense (Mark x. 43),—when these -efforts at cultivation bear fruit,—then, notwithstanding individual -lapses here and there, society at large will be indistinguishable from a -human branch of the Communion of Saints. Then will feeble impulses -towards virtue be fostered and encouraged; the bruised reed will no -longer be broken and trampled in the mire. - -The Life Eternal in its fullest sense must be entered upon here and now. -The emphasis is on the word _Life_, without reference to time. “I am -come that ye might have Life.” Life of a far higher kind than any we yet -know is attainable by the human race on this planet. It rests largely -with ourselves. The outlook was never brighter than it is to-day; many -workers and thinkers are making ready the way for a Second Advent,—a -reincarnation of the Logos in the heart of all men; the heralds are -already attuning their songs for a reign of brotherly love; already -there are “signs of his coming and sounds of his feet”; and upon our -terrestrial activity the date of this Advent depends. - ------------------------------------------------------------------------- - - - - - XVII - - THE COMMUNION OF SAINTS - - - _Q. 17. What is the significance of the “Communion of - Saints”?_ - - _A._ Higher and holier beings must possess, in fuller - fruition, those privileges of communion which are already - foreshadowed by our own faculties of language, of sympathy, - and of mutual aid; and as we find that man’s power of - friendly help is not confined to his fellows, but extends to - other animals, so may we conceive ourselves part of a mighty - Fellowship of love and service. - - - - - * * * * * - - - CLAUSE XVII - -Here is opened up a great subject on which much remains to be -discovered. It is probable that the action of the Deity throughout the -Universe is always conducted through intermediaries and agents. In all -cases that we can examine, it is so; and this is one of the many -meanings of “Immanence.” - -Humanity is the most prominent, to us, among Divine agencies, and though -it is probably only an infinitesimal fraction of the whole, yet it can -be studied as a sample. Experience shows us that human beings have -feelings of sympathy, pity, and love, and can be moved to act in certain -ways by persistent urging and by definite requests. There is no reason -to suppose that this faculty of hearing and answering is limited to our -own comparatively lowly stage of existence. Man may be regarded as a -germ or indication of far more powerful agencies, of which at present we -know very little. - -The faculty of communion familiarly possessed by man is not likely to be -exhaustive of all possible methods of mental and spiritual intercourse; -and, in the undeveloped power of telepathy, we have an indication of a -mode apparently not dependent on the machinery of physical processes, -and not necessarily limited to intelligences inhabiting the surface of a -planet. Why associate mind only with the surface of a mass of matter? -Enthusiasts hope some day to be able to communicate with people on Mars, -but there may be intelligences far more accessible to us than those -remote and hypothetical denizens of another world. The immanent Spirit -of nature is likely to individualise and personify itself in ways -mysterious and unknown: all manner of possibilities lie open to our -study and examination; and—until we have scrutinised the evidence, and -thought long and deeply on the subject—our negative opinion, based upon -long habit and tradition, must not be allowed undue weight. It must be -remembered that the above is speculation, not knowledge; yet something -like it has received the sanction of great philosophers. Here is an -exclamation of Hegel:— - -“We do not mean to be behind; our watchword shall be Reason and Freedom, -and our rallying ground the Invisible Church.” - -So far our eyes are open to perceive only the assiduous operations of -man; and any supposed influence of other agencies we regard with -suspicion and mistrust. Some are inclined to think that man is solitary -in the universe, the highest of created things; without equal, without -superior, without companionship; alone with his indomitable soul amid -scenes of unspeakable grandeur and awe; alone with his brethren in a -universe wherein no spark of feeling, no gleam of intelligence, can be -aroused by his unuttered longings, no echo of sympathy can respond to -his bewildered need. - -Yet that is not the feeling which arises during spells of lonely -communion with nature, on rock or sea or trackless waste. At these -moments comes a sense of Presence, such as Wordsworth felt at Tintern, -or Byron when he wrote: - - “Then stirs the feeling infinite, so felt - In solitude, where we are _least_ alone.” - -Until our senses are opened more widely, scepticism concerning spiritual -beings, as intermediate links with absolute Deity, may be our safest -attitude, for ignorance is better than superstition; but the seers of -the human race have surmised that as denizens of a higher universe we -are far from lonely, that it is only our limited perception that is at -fault, and that to clearer eyes the whole of nature is transfused with -spirit: ἡ φυχὴ τῷ ὅλῳ μέμιϰται, - - “Whose dwelling is the light of setting suns, - And the round ocean and the living air, - And the blue sky, and in the mind of man.” - ------------------------------------------------------------------------- - - - - - XVIII - - MYSTIC COMMUNION OR PRAYER - - - _Q. 18. What do you understand by prayer?_ - - _A._ I understand that when our spirits are attuned to the - Spirit of Righteousness, our hopes and aspirations exert an - influence far beyond their conscious range, and in a true - sense bring us into communion with our Heavenly Father. This - power of filial communion is called prayer; it is an - attitude of mingled worship and supplication; we offer - petitions in a spirit of trust and submission, and endeavour - to realise the Divine attributes, with the help and example - of Christ. - - - - - * * * * * - - - CLAUSE XVIII - -In prayer we come into close communion with a Higher than we know, and -seek to contemplate Divine perfection. Its climax and consummation is -attained when we realise the universal Permeance, the entire Goodness, -and the Fatherly Love, of the Divine Being. Through prayer we admit our -dependence on a Higher Power, for existence and health and everything we -possess; we are encouraged to ask for whatever we need, as children ask -parents; and we inevitably cry for mercy and comfort in times of -tribulation and anguish. - -The spirit of simple supplication may desire chiefly— - - 1. Insight and receptiveness to truth and knowledge. - - 2. Help and guidance in the practical management of - life. - - 3. Ability and willingness to follow the light - whithersoever it leads. - -But provided we ask in a right spirit, it is not necessary to be -specially careful concerning the kind of things asked for; nor need we -in all cases attempt to decide how far their attainment is possible or -not. In such matters we may admit our ignorance. What is important is -that we should apply our own efforts towards the fulfilment of our -petition, and not be satisfied with wishes alone. Everything -accomplished has to be done by actual work and activity of some kind, -and it is unreasonable to expect the rest of the universe to take -trouble on our behalf while we ourselves are supine. Certain material -means are within our control: these should be fully employed, in the -light of the best knowledge of the time. - -The highest type of prayer has for its object not any material benefit, -beyond those necessary for our activity and usefulness, but the -enlightenment and amendment of our wills, the elevation of all humanity, -and the coming of the Kingdom. - ------------------------------------------------------------------------- - - - - - XIX - - THE LORD’S PRAYER - - - _Q._ _Rehearse the prayer taught us by Jesus._ - - _A._ - - OUR FATHER WHICH ART IN HEAVEN, - HALLOWED BE THY NAME. - THY KINGDOM COME. - THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN. - GIVE US THIS DAY OUR DAILY BREAD. - AND FORGIVE US OUR TRESPASSES, - AS WE FORGIVE THEM THAT TRESPASS AGAINST US. - AND LEAD US NOT INTO TEMPTATION; BUT DELIVER US FROM EVIL: - FOR THINE IS THE KINGDOM, - AND THE POWER, - AND THE GLORY, - FOR EVER. - - - - - * * * * * - - - CLAUSE XIX - - _Q. 19. Explain the purport of this prayer._ - - _A._ We first attune our spirit to consciousness of the - Divine Fatherhood; trying to realise His infinite holiness - as well as His loving-kindness, desiring that everything - alien to His will should cease in our hearts and in the - world, and longing for the establishment of the Kingdom of - Heaven. Then we ask for the supply of the ordinary needs - of existence, and for the forgiveness of our sins and - shortcomings as we pardon those who have hurt us. We pray - to be kept from evil influences, and to be protected when - they attack us. Finally, we repose in the might, majesty, - and dominion of the Eternal Goodness. - - - - ------------------------------------------------------------------------- - - - - - XX - - THE KINGDOM OF HEAVEN - - - _Q. 20. What is meant by the Kingdom of Heaven?_ - - _A._ The Kingdom of Heaven is the central feature of - practical Christianity. It represents a harmonious condition - in which the Divine Will is perfectly obeyed; it signifies - the highest state of existence, both individual and social, - which we can conceive. Our whole effort should, directly or - indirectly, make ready its way,—in our hearts, in our lives, - and in the lives of others. It is the ideal state of society - towards which Reformers are striving; it is the ideal of - conscious existence towards which Saints aim. - - - - - * * * * * - - - CLAUSE XX - -This mighty ideal has many aspects. It has been typified as the pearl of -great price, for which all other possessions may well be sacrificed: in -germ it is as leaven, or as growing seed. It will come sooner than is -expected, though for a time longer there must be tares among the wheat: -for a time longer there shall be last and first, and a striving to be -greatest, and a laying up of earthly treasure, and wars and divisions; -but only for a time,—the spirit of service is growing, and the childlike -spirit will overcome: - -“Fear not, little flock; for it is your Father’s good pleasure to give -you the Kingdom.” - -When realised, it will conduce to universal love and brotherhood; it is -the reign of Christ’s spirit in the hearts of all men; it is accordingly -spoken of as the second Advent, and its herald song is still, Peace on -earth, goodwill among men. Wherever perfect love and willing service -exist, there already is the Kingdom. - -We have to realise that the Will of God is to be done on earth, that the -Kingdom of Heaven is to be a present Kingdom, here and now, not -relegated indefinitely to the future. Our life is not in the future, but -in the present, and it will always be in the present: it is in our life -that we have to apply our beliefs, utilise our talents, and bring forth -fruit. The Kingdom of Heaven is not only at hand, it is potentially in -our midst, and may be actually within us. These are its two chief -aspects, the social, and the individual. The ideal is to be made real, -in each and in all: nothing is too good to be true: each soul is to -attain its highest aim: the world is to be transfigured and transformed. - -The above formula must not be supposed to exhaust the meaning of the -great Phrase, which many parables have still only partially explained, -but it is a part of its meaning. And the strange thing is that the -world, with all its competition, wrestling and contending amid unheeded -calls to order, is really working towards that goal. No other ending is -possible in the long run, though it has been long delayed. It is the -condition towards which the whole of humanity, each individual man, as -well as the race, is blindly and unconsciously struggling; - - “Their prejudice and fears and cares and doubts - All with a touch of nobleness; despite - Their error, upward tending all, though weak, - Like plants in mines which never saw the sun, - But dream of him and guess where he may be, - And do their best to climb and get to him.” - -The daily toil, in city office, in factory, in ship, in mine, in home, -is really a struggle for Life, for freedom, for joy, for something wider -and better than we at present know, for pleasures that satisfy and do -not pall. We needs must love the highest when we see it, but as yet we -do not see it: so we are working in the dark, and the best of us try -hard to do our duty. The end is unrecognised, the means may be mistaken, -but the energy is there; and the race as well as the individual is -instinctively working out its destiny;—thwarting itself constantly by -misdirected endeavour, yet constantly striving for self-development and -enlargement, for progress and happiness. And this is true even when the -main idea of enlargement is the amassing of money in unwieldy heaps, -when happiness is sought in an exaltation of imagination by deleterious -drugs, or when progress is thought to consist in the slaughter and -impoverishment of opponents who might be our auxiliaries and allies. - -If our vision could be cleared, and the aim of human effort could be -changed, the earth would put on a new complexion; we should no longer be -tempted to think of humanity as of an ancient and effete and played-out -product of evolution,—we the latest-born and most youthful of all the -creatures on the planet,—but should regard everything with the eye of -hope, as of one new born, with senses quickened to perceive joys and -beauties hitherto undreamt of. - -That is the meaning of Regeneration or new birth: it must be like an -awakening out of trance. At present we are as if subject to a dream -illusion, in a slumber which we are unable to throw off. Revelation -after revelation has come to us, but our senses are deadened and we will -not hear, our hands are full of clay, we have no grasp for ideals, we -are mistaking appearance for reality. But the time for awakening must be -drawing nigh—the time when again it may be said: “The people that walked -in darkness have seen a great light: they that dwell in the land of the -shadow of death, upon them hath the light shined.” - -Meanwhile our seers depict man’s half-hoping half-despairing attitude, -not so much as a striving, as a waiting:—the striving is obvious, but -the unconscious waiting is what they detect—waiting as it were for the -arrival of a new sense, a new perception of the value of life:— - - “And we, the poor earth’s dying race, and yet - No phantoms, watching from a phantom shore - Await the last and largest sense to make - The phantom walls of this illusion fade, - And show us that the world is wholly fair.” - ------------------------------------------------------------------------- - - - - - THE CLAUSES OF THE CATECHISM REPEATED - - - - ------------------------------------------------------------------------- - - THE CATECHISM - - -_Q. 1. What are you?_ - -_A._ I am a being alive and conscious upon this earth, a descendant of -ancestors who rose by gradual processes from lower forms of animal life, -and with struggle and suffering became man. - - -_Q. 2. What, then, may be meant by the Fall of man?_ - -_A._ At a certain stage of development man became conscious of a -difference between right and wrong, so that thereafter, when his actions -fell below a normal standard of conduct, he felt ashamed and sinful. He -thus lost his animal innocency, and entered on a long period of human -effort and failure; nevertheless, the consciousness of degradation -marked a rise in the scale of existence. - - -_Q. 3. What is the distinctive character of manhood?_ - -_A._ The distinctive character of man is that he has a sense of -responsibility for his acts, having acquired the power of choosing -between good and evil, with freedom to obey one motive rather than -another. Creatures far below the human level are irresponsible; they -feel no shame and suffer no remorse; they are said to have no -conscience. - - -_Q. 4. What is the duty of man?_ - -_A._ To assist his fellows, to develop his own higher self, to strive -towards good in every way open to his powers, and generally to seek to -know the laws of Nature and to obey the will of God; in whose service -alone can be found that harmonious exercise of the faculties which is -identical with perfect freedom. - - -_Q. 5. What is meant by good and evil?_ - -_A._ Good is that which promotes development, and is in harmony with the -will of God. It is akin to health and beauty and happiness. - -Evil is that which retards or frustrates development, and injures some -part of the universe. It is akin to disease and ugliness and misery. - - -_Q. 6. How does man know good from evil?_ - -_A._ His own nature, when uncorrupted by greed, is sufficiently in -harmony with the rest of the universe to enable him to be well aware in -general of what is a help or a hindrance to the guiding Spirit, of which -he himself is a real and effective portion. - - -_Q. 7. How comes it that evil exists?_ - -_A._ Evil is not an absolute thing, but has reference to a standard of -attainment. The possibility of evil is the necessary consequence of a -rise in the scale of moral existence; just as an organism whose normal -temperature is far above “absolute zero” is necessarily liable to -damaging and deadly cold. But cold is not in itself a positive or -created thing. - - -_Q. 8. What is sin?_ - -_A._ Sin is the deliberate and wilful act of a free agent who sees the -better and chooses the worse, and thereby acts injuriously to himself -and others. The root sin is selfishness, whereby needless trouble and -pain are inflicted on others; when fully developed it involves moral -suicide. - - -_Q. 9. Are there beings lower in the scale of existence than man?_ - -_A._ Yes, multitudes. In every part of the earth where life is possible, -there we find it developed. Life exists in every variety of animal, in -earth and air and sea, and in every species of plant. - - -_Q. 10. Are there any beings higher in the scale of existence than -man?_ - -_A._ Man is the highest of the dwellers on the planet earth, but the -earth is only one of many planets warmed by the sun, and the sun is only -one of a myriad of similar suns, which are so far off that we barely see -them and group them indiscriminately as “stars.” We may reasonably -conjecture that in some of the innumerable worlds circling round those -distant suns there must be beings far higher in the scale of existence -than ourselves; indeed, we have no knowledge which enables us to assert -the absence of intelligence anywhere. - - -_Q. 11. What caused and what maintains existence?_ - -_A._ Of our own knowledge we are unable to realise the meaning of -origination or of maintenance; all that we ourselves can accomplish in -the physical world is to move things into desired positions, and leave -them to act on each other. Nevertheless our effective movements are -inspired by thought, and so we conceive that Intelligence is immanent in -all the processes of nature; for they are not random and purposeless, -but organised and beautiful. - - -_Q. 12. What is to be said of man’s higher faculties?_ - -_A._ The faculties and achievements of the highest among mankind—in Art, -in Science, in Philosophy, and in Religion—are not explicable as an -outcome of a struggle for existence. Something more than mere life is -possessed by us—something represented by the words “mind” and “soul” and -“spirit.” On one side we are members of the animal kingdom; on another -we are associates in a loftier type of existence, and are linked with -the Divine. - - -_Q. 13. Is man helped in his struggle upward?_ - -_A._ There is a Power in the Universe vastly beyond our comprehension; -and we trust and believe that it is a Good and Loving Power, able and -willing to help us and all creatures, and to guide us wisely, without -detriment to our incipient freedom. This Loving-kindness continually -surrounds us; in it we live and have our real being; it is the -mainspring of joy and love and beauty, and we call it the Grace of God. -It sustains and enriches all worlds, and may take a multiplicity of -forms, but it was specially manifested to dwellers on this planet in the -Life of Jesus Christ, through whose spirit and living influence the race -of man may hope to rise to heights at present inaccessible. - - -_Q. 14. How may we become informed concerning things too high for our -own knowledge?_ - -_A._ We should strive to learn from the great teachers, the prophets and -poets and saints of the human race, and should seek to know and to -interpret their inspired writings. - - -_Q. 15. What, then, do you reverently believe can be deduced from a -study of the records and traditions of the past in the light of the -present?_ - -_A._ I believe in one Infinite and Eternal Being, a guiding and loving -Father, in whom all things consist. - -I believe that the Divine Nature is specially revealed to man through -Jesus Christ our Lord, who lived and taught and suffered in Palestine -1900 years ago, and has since been worshipped by the Christian Church as -the immortal Son of God, the Saviour of the world. - -I believe that the Holy Spirit is ever ready to help us along the Way -towards Goodness and Truth; that prayer is a means of communion between -man and God; and that it is our privilege through faithful service to -enter into the Life Eternal, the Communion of Saints, and the Peace of -God. - - -_Q. 16. What do you mean by the Life Eternal?_ - -_A._ I mean that whereas our terrestrial existence is temporary, our -real existence continues without ceasing, in either a higher or a lower -form, according to our use of opportunities and means of grace; and that -the fulness of Life ultimately attainable represents a growing -perfection at present inconceivable by us. - - -_Q. 17. What is the significance of “the Communion of Saints”?_ - -_A._ Higher and holier beings must possess, in fuller fruition, those -privileges of communion which are already foreshadowed by our own -faculties of language, of sympathy, and of mutual aid; and as we know -that man’s power of friendly help is not confined to his fellows, but -extends to other animals, so may we conceive ourselves part of a mighty -Fellowship of love and service. - - -_Q. 18. What do you understand by prayer?_ - -_A._ I understand that when our spirits are attuned to the Spirit of -Righteousness, our hopes and aspirations exert an influence far beyond -their conscious range, and in a true sense bring us into communion with -our Heavenly Father. This power of filial communion is called prayer; it -is an attitude of mingled worship and supplication; we offer petitions -in a spirit of trust and submission, and endeavour to realise the Divine -attributes, with the help and example of Christ. - - -_Q. Rehearse the prayer taught us by Jesus._ - -_A._ Our Father, etc. - -_Q. 19. Explain the clauses of this prayer._ - -_A._ We first attune our spirit to consciousness of the Divine -Fatherhood; trying to realise His infinite holiness as well as His -loving-kindness, desiring that everything alien to His will should cease -in our hearts and in the world, and longing for the establishment of the -Kingdom of Heaven. Then we ask for the supply of the ordinary needs of -existence, and for the forgiveness of our sins and shortcomings as we -pardon those who have hurt us. We pray to be kept from evil influences, -and to be protected when they attack us. Finally, we repose in the -might, majesty, and dominion of the Eternal Goodness. - - -_Q. 20. What is meant by the Kingdom of Heaven?_ - -_A._ The Kingdom of Heaven is the central feature of practical -Christianity. It represents a harmonious condition in which the Divine -Will is perfectly obeyed; it signifies the highest state of existence, -both individual and social, which we can conceive. Our whole effort -should, directly or indirectly, make ready its way,—in our hearts, in -our lives, and in the lives of others. It is the ideal state of society -towards which Reformers are striving; it is the ideal of conscious -existence towards which Saints aim. - ------------------------------------------------------------------------- - - _Printed by_ - MORRISON & GIBB LIMITED - _Edinburgh_ - ------------------------------------------------------------------------- - - Works by Sir Oliver Lodge - - - ELEMENTARY MECHANICS - A text-book for Schools and Matriculation Candidates. - (Chambers.) 4s. 6d. Net price, 3s. 5d. - - MODERN VIEWS OF ELECTRICITY - A well-known exposition of fundamental electrical principles. - New Edition, 1907. (Macmillan.) 6s. - - LIGHTNING CONDUCTORS AND LIGHTNING GUARDS - A technical treatise on electric waves and discharges generally, - for Architects, Electrical Engineers, and Physicists. 1892. - (Whittaker & Co.) 15s. 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One Penny. - ------------------------------------------------------------------------- - - A CATALOGUE OF BOOKS - PUBLISHED BY METHUEN - AND COMPANY: LONDON - 36 ESSEX STREET - W.C. - - CONTENTS - - PAGE - General Literature, II-XX - Ancient Cities, XX - Antiquary’s Books, XX - Arden Shakespeare, XX - Beginner’s Books, XXI - Business Books, XXI - Byzantine Texts, XXI - Churchman’s Bible, XXII - Churchman’s Library, XXII - Classical Translations, XXII - Classics of Art, XXIII - Commercial Series, XXIII - Connoisseur’s Library, XXIII - Library of Devotion, XXIII - Illustrated Pocket Library of Plain and Coloured Books, XXIV - Junior Examination Series, XXV - Junior School-Books, XXVI - Leaders of Religion, XXVI - Little Blue Books, XXVI - Little Books on Art, XXVI - Little Galleries, XXVII - Little Guides, XXVII - Little Library, XXVII - Little Quarto Shakespeare, XXIX - Miniature Library, XXIX - Oxford Biographies, XXIX - School Examination Series, XXIX - School Histories, XXX - Textbooks of Science, XXX - Simplified French Texts, XXX - Standard Library, XXX - Textbooks of Technology, XXXI - Handbooks of Theology, XXXI - Westminster Commentaries, XXXII - - Fiction, XXXII-XXXVII - The Shilling Novels, XXXVII - Books for Boys and Girls, XXXIX - Novels of Alexandre Dumas, XXXIX - Methuen’s Sixpenny Books, XXXIX - - - MARCH 1907 - - ------------------------------------------------------------------------- - - A CATALOGUE OF - MESSRS. METHUEN’S - PUBLICATIONS - - Colonial Editions are published of all Messrs. METHUEN’S - Novels at a price above 2_s._ 6_d._, and similar editions - are General Literature. These are marked in the Catalogue. - Colonial editions are only for circulation in the British - Colonies and India. - - I.P.L. represents Illustrated Pocket Library. - - PART I.——GENERAL LITERATURE - -=Abbot (Jacob).= See Little Blue Books. - -=Abbott (J. H. M.).= Author of ‘Tommy Cornstalk.’ AN OUTLANDER IN - ENGLAND: BEING SOME IMPRESSIONS OF AN AUSTRALIAN ABROAD. _Second - Edition. Cr. 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Acatos (M. J.).= See Junior School Books. - -=Adams (Frank).= JACK SPRATT. With 24 Coloured Pictures. _Super Royal - 16mo._ 2_s._ - -=Adeney (W. F.)=, M.A. See Bennett and Adeney. - -=Æschylus.= See Classical Translations. - -=Æsop.= See I.P.L. - -=Ainsworth (W. Harrison).= See I.P.L. - -=Alderson (J. P.).= MR. ASQUITH. With Portraits and Illustrations. _Demy - 8vo._ 7_s._ 6_d._ _net._ - -=Aldis (Janet).= MADAME GEOFFRIN, HER SALON, AND HER TIMES. With many - Portraits and Illustrations. _Second Edition. Demy 8vo._ 10_s._ - 6_d._ _net._ - - A Colonial Edition is also published. - -=Alexander (William)=, D.D., Archbishop of Armagh. THOUGHTS AND COUNSELS - OF MANY YEARS. _Demy 16mo._ 2_s._ 6_d._ - -=Alken (Henry).= THE NATIONAL SPORTS OF GREAT BRITAIN. With descriptions - in English and French. With 51 Coloured Plates. _Royal Folio. Five - Guineas net._ The Plates can be had separately in a Portfolio. £3, - 3_s._ _net_. - - See also I.P.L. - -=Allen (C. C.)= See Textbooks of Technology. - -=Allen (Jessie).= See Little Books on Art. - -=Allen (J. Romilly)=, F.S.A. See Antiquary’s Books. - -=Almack (E.).= See Little Books on Art. - -=Amherst (Lady).= A SKETCH OF EGYPTIAN HISTORY FROM THE EARLIEST TIMES - TO THE PRESENT DAY. With many Illustrations. _Demy 8vo._ 7_s._ 6_d._ - _net._ - -=Anderson (F. M.).= THE STORY OF THE BRITISH EMPIRE FOR CHILDREN. With - many Illustrations. _Cr. 8vo._ 2_s._ - -=Anderson (J. G.)=, B.A., Examiner to London University, NOUVELLE - GRAMMAIRE FRANÇAISE. _Cr. 8vo._ 2_s._ - -EXERCICES DE GRAMMAIRE FRANÇAISE. _Cr. 8vo._ 1_s._ 6_d._ - -=Andrewes (Bishop).= PRECES PRIVATAE. Edited, with Notes, by F. E. - BRIGHTMAN, M.A., of Pusey House, Oxford. _Cr. 8vo._ 6_s._ - -=Anglo-Australian.= AFTER-GLOW MEMORIES. _Cr. 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Aristotle.= THE NICOMACHEAN ETHICS. Edited, with an Introduction and - Notes, by JOHN BURNET, M.A., Professor of Greek at St. Andrews. - _Cheaper issue._ _Demy 8vo._ 10_s._ 6_d._ _net._ - -=Ashton (R.).= See Little Blue Books. - -=Atkins (H. G.).= See Oxford Biographies. - -=Atkinson (C. M.).= JEREMY BENTHAM. _Demy 8vo._ 5_s._ _net._ - -=Atkinson (T. D.).= A SHORT HISTORY OF ENGLISH ARCHITECTURE. With over - 200 Illustrations. _Second Edition. Fcap. 8vo._ 3_s._ 6_d._ _net._ - -A GLOSSARY OF TERMS USED IN ENGLISH ARCHITECTURE. Illustrated. _Second - Edition. Fcap. 8vo._ 3_s._ 6_d._ _net._ - -=Auden (T.)=, M.A., F.S.A. See Ancient Cities. - -=Aurelius (Marcus) and Epictetus.= WORDS OF THE ANCIENT WISE: Thoughts - from. Edited by W. H. D. ROUSE, M.A., Litt.D. _Fcap. 8vo._ 3_s._ - 6_d._ _net._ See also Standard Library. - -=Austen (Jane).= See Little Library and Standard Library. - -=Bacon (Francis).= See Little Library and Standard Library. - -=Baden-Powell (R. S. S.)=, Major-General. THE DOWNFALL OF PREMPEH. A - Diary of Life in Ashanti, 1895. Illustrated. _Third Edition. Large Cr. - 8vo._ 6_s._ - - A Colonial Edition is also published. - -THE MATABELE CAMPAIGN, 1896. With nearly 100 Illustrations. _Fourth - Edition._ _Large Cr. 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Bailey (J. C.)=, M.A. See Cowper. - -=Baker (W. G.)=, M.A. See Junior Examination Series. - -=Baker (Julian L.)=, F.I.C., F.C.S. See Books on Business. - -=Balfour (Graham).= THE LIFE OF ROBERT LOUIS STEVENSON. _Second Edition. - A Revised and Cheaper Edition._ _Crown 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Ballard (A.)=, B.A., LL.B. See Antiquary’s Books. - -=Bally (S. E.).= See Commercial Series. - -=Banks (Elizabeth L.).= THE AUTOBIOGRAPHY OF A ‘NEWSPAPER GIRL.’ _Second - Edition._ _Cr. 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Barham (R. H.).= See Little Library. - -=Baring (The Hon. Maurice).= WITH THE RUSSIANS IN MANCHURIA. _Third - Edition._ _Demy 8vo._ 7_s._ 6_d._ _net_. - - A Colonial Edition is also published. - -=Baring-Gould (S.).= THE LIFE OF NAPOLEON BONAPARTE. With over 450 - Illustrations in the Text, and 12 Photogravure Plates. _Gilt top. - Large quarto._ 36_s._ - -THE TRAGEDY OF THE CÆSARS. With numerous Illustrations from Busts, Gems, - Cameos, etc. _Sixth Edition._ _Royal 8vo._ 10_s._ 6_d._ _net_. - -A BOOK OF FAIRY TALES. With numerous Illustrations by A. J. GASKIN. - _Third Edition._ _Cr. 8vo. Buckram._ 6_s._ - -OLD ENGLISH FAIRY TALES. With numerous Illustrations by F. D. BEDFORD. - _Third Edition._ _Cr. 8vo. Buckram._ 6_s._ - -THE VICAR OF MORWENSTOW. Revised Edition. With a Portrait. _Third - Edition._ _Cr. 8vo._ 3_s._ 6_d._ - -A BOOK OF DARTMOOR: A Descriptive and Historical Sketch. With Plans and - numerous Illustrations. _Second Edition._ _Cr. 8vo._ 6_s._ - -A BOOK OF DEVON. Illustrated. _Second Edition._ _Cr. 8vo._ 6_s._ - -A BOOK OF CORNWALL. Illustrated. _Second Edition._ _Cr. 8vo._ 6_s._ - -A BOOK OF NORTH WALES. Illustrated. _Cr. 8vo._ 6_s._ - -A BOOK OF SOUTH WALES. Illustrated. _Cr. 8vo._ 6_s._ - -A BOOK OF BRITTANY. Illustrated. _Cr. 8vo._ 6_s._ - -A BOOK OF THE RIVIERA. Illustrated. _Cr. 8vo._ 6_s._ - - A Colonial Edition is also published. - -A BOOK OF THE RHINE: From Cleve to Mainz. Illustrated. Second Edition. - _Crown 8vo._ 6_s._ - - A Colonial Edition is also published. - -A BOOK OF THE PYRENEES. With 24 Illustrations. _Crown 8vo._ 6_s._ - - A Colonial Edition is also published. - -A BOOK OF GHOSTS. With 8 Illustrations by D. MURRAY SMITH. _Second - Edition._ _Cr. 8vo._ 6_s._ - -OLD COUNTRY LIFE. With 67 Illustrations. _Fifth Edition._ _Large Cr. - 8vo._ 6_s._ - -A GARLAND OF COUNTRY SONG: English Folk Songs with their Traditional - Melodies. Collected and arranged by S. BARING-GOULD and H. F. - SHEPPARD. _Demy 4to._ 6_s._ - -SONGS OF THE WEST: Folk Songs of Devon and Cornwall. Collected from the - Mouths of the People. By S. BARING-GOULD, M.A., and H. FLEETWOOD - SHEPPARD, M.A. New and Revised Edition, under the musical editorship - of CECIL J. SHARP, Principal of the Hampstead Conservatoire. _Large - Imperial 8vo._ 5_s._ _net_. - -A BOOK OF NURSERY SONGS AND RHYMES. Edited by S. BARING-GOULD, and - Illustrated by the Birmingham Art School. _A New Edition._ _Long Cr. - 8vo._ 2_s._ 6_d._ _net_. - -STRANGE SURVIVALS AND SUPERSTITIONS. _Third Edition._ _Cr. 8vo._ 2_s._ - 6_d._ _net_. - -YORKSHIRE ODDITIES AND STRANGE EVENTS. _New and Revised Edition._ _Cr. - 8vo. _ 2_s._ 6_d._ _net_. See also Little Guides. - -=Barker (Aldred F.).= See Textbooks of Technology. - -=Barker (E.)=, M.A. (Late) Fellow of Merton College, Oxford. THE - POLITICAL THOUGHT OF PLATO AND ARISTOTLE. _Demy 8vo._ 10_s._ 6_d._ - _net_. - -=Barnes (W. E.)=, D.D. See Churchman’s Bible. - -=Barnett (Mrs. P. A.).= See Little Library. - -=Baron (R. R. N.)=, M.A. FRENCH PROSE COMPOSITION. _Second Edition._ - _Cr. 8vo._ 2_s._ 6_d._ _Key_, 3_s._ _net_. See also Junior - School Books. - -=Barron (H. M.)=, M.A., Wadham College, Oxford. TEXTS FOR SERMONS. With - a Preface by Canon SCOTT HOLLAND. _Cr. 8vo._ 2_s._ 6_d._ - -=Bartholomew (J. G.)=, F.R.S.E. See C. G. Robertson. - -=Bastable (C. F.)=, M.A. THE COMMERCE OF NATIONS. _Fourth Ed._ _Cr. - 8vo._ 2_s._ 6_d._ - -=Bastian (H. Charlton)=, M.D., F.R.S. THE EVOLUTION OF LIFE. - Illustrated. _Demy 8vo._ 7_s._ 6_d._ _net_. - -=Batson (Mrs. Stephen).= A CONCISE HANDBOOK OF GARDEN FLOWERS. _Fcap. - 8vo._ 3_s._ 6_d._ - -=Batten (Loring W.)=, Ph.D., S.T.D. THE HEBREW PROPHET. _Cr. 8vo._ - 3_s._ 6_d._ _net_. - -=Bayley (R. Child).= THE COMPLETE PHOTOGRAPHER. With over 100 - Illustrations. _Demy 8vo._ 10_s._ 6_d._ _net_. - -=Beard (W. S.).= EASY EXERCISES IN ALGEBRA. _Cr. 8vo._ 1_s._ 6_d._ See - Junior Examination Series and Beginner’s Books. - -=Beckford (Peter).= THOUGHTS ON HUNTING. Edited by J. OTHO PAGET, and - Illustrated by G. H. JALLAND. _Second Edition._ _Demy 8vo._ 6_s._ - -=Beckford (William).= See Little Library. - -=Beeching (H. C.)=, M.A., Canon of Westminster. See Library of Devotion. - -=Begbie (Harold).= MASTER WORKERS. Illustrated. _Demy 8vo._ 7_s._ - 6_d._ _net_. - -=Behmen (Jacob).= DIALOGUES ON THE SUPERSENSUAL LIFE. Edited by BERNARD - HOLLAND. _Fcap. 8vo._ 3_s._ 6_d._ - -=Belloc (Hilaire)=, M.P. PARIS. _Second Edition._ With Maps and - Illustrations. _Cr. 8vo._ 6_s._ - -HILLS AND THE SEA. _Second Edition._ _Crown 8vo._ 6_s._ - -=Bellot (H. H. L.)=, M.A. THE INNER AND MIDDLE TEMPLE. With numerous - Illustrations. _Crown 8vo._ 6_s._ _net_. - -=Bennett (W. H.)=, M.A. A PRIMER OF THE BIBLE. _Third Edition._ _Cr. - 8vo._ 2_s._ 6_d._ - -=Bennett (W. H.)= and _Adeney (W. F.)_. A BIBLICAL INTRODUCTION. _Fourth - Edition._ _Cr. 8vo._ 7_s._ 6_d._ - -=Benson (Archbishop).= GOD’S BOARD: Communion Addresses. _Fcap. 8vo._ - 3_s._ 6_d._ _net_. - -=Benson (A. C.)=, M.A. See Oxford Biographies. - -=Benson (R. M.).= THE WAY OF HOLINESS: a Devotional Commentary on the - 119th Psalm. _Cr. 8vo._ 5_s._ - -=Bernard (E. R.)=, M.A., Canon of Salisbury. THE ENGLISH SUNDAY. _Fcap. - 8vo._ 1_s._ 6_d._ - -=Bertouch (Baroness de).= THE LIFE OF FATHER IGNATIUS. Illustrated. - _Demy 8vo._ 10_s._ 6_d._ _net_. - -=Beruete (A. de).= See Classics of Art. - -=Betham-Edwards (M.).= HOME LIFE IN FRANCE. Illustrated. _Fourth and - Cheaper Edition._ _Crown 8vo._ 6_s._ - - A Colonial Edition is also published. - -=Bethune-Baker (J. F.)=, M.A. See Handbooks of Theology. - -=Bidez (M.).= See Byzantine Texts. - -=Biggs (C. R. D.)=, D.D. See Churchman’s Bible. - -=Bindley (T. Herbert)=, B.D. THE OECUMENICAL DOCUMENTS OF THE FAITH. - With Introductions and Notes. _Second Edition._ _Cr. 8vo._ 6_s._ - _net_. - -=Binns (H. B.).= THE LIFE OF WALT WHITMAN. Illustrated. _Demy 8vo._ - 10_s._ 6_d._ _net_. - - A Colonial Edition is also published. - -=Binyon (Lawrence).= THE DEATH OF ADAM; AND OTHER POEMS. _Cr. 8vo._ - 3_s._ 6_d._ _net_. See also W. Blake. - -=Birnstingl (Ethel).= See Little Books on Art. - -=Blackmantle (Bernard).= See I.P.L. - -=Blair (Robert).= See I.P.L. - -=Blake (William).= THE LETTERS OF WILLIAM BLAKE, TOGETHER WITH A LIFE BY - FREDERICK TATHAM. Edited from the Original Manuscripts, with an - Introduction and Notes, by ARCHIBALD G. B. RUSSELL. With 12 - Illustrations. _Demy 8vo._ 7_s._ 6_d._ _net_. - -ILLUSTRATIONS OF THE BOOK OF JOB. With a General Introduction by - LAWRENCE BINYON. _Quarto._ 21_s._ _net_. See also I.P.L. and - Little Library. - -=Blaxland (B.)=, M.A. See Library of Devotion. - -=Bloom (J. Harvey)=, M.A. SHAKESPEARE’S GARDEN. Illustrated. _Fcap. - 8vo._ 3_s._ 6_d._; _leather_, 4_s._ 6_d._ _net_. See also - Antiquary’s Books. - -=Blouet (Henri).= See Beginner’s Books. - -=Boardman (T. H.)=, M.A. See Textbooks of Science. - -=Bodley (J. E. C.)=, Author of ‘France.’ THE CORONATION OF EDWARD VII. - _Demy 8vo._ 21_s._ _net_. By Command of the King. - -=Body (George)=, D.D. THE SOUL’S PILGRIMAGE: Devotional Readings from - his writings. Selected by J. H. BURN, B.D., F.R.S.E. _Pott 8vo._ - 2_s._ 6_d._ - -=Bona (Cardinal).= See Library of Devotion. - -=Boon (F. C.).= See Commercial Series. - -=Borrow (George).= See Little Library. - -=Bos (J. Ritzema).= AGRICULTURAL ZOOLOGY. Translated by J. R. AINSWORTH - DAVIS, M.A. With 155 Illustrations. _Cr. 8vo._ _Third Edition_. - 3_s._ 6_d._ - -=Botting (C. G.)=, B.A. EASY GREEK EXERCISES. _Cr. 8vo._ 2_s._ See - also Junior Examination Series. - -=Boulting (W.).= TASSO AND HIS TIMES. With 24 Illustrations. _Demy 8vo._ - 10_s._ 6_d._ _net_. - -=Boulton (E. S.)=, M.A. GEOMETRY ON MODERN LINES. _Cr. 8vo._ 2_s._ - -=Boulton (William B.).= THOMAS GAINSBOROUGH. With 40 Illustrations. - _Second Ed._ _Demy 8vo._ 7_s._ 6_d._ _net_. - -SIR JOSHUA REYNOLDS, P.R.A. With 49 Illustrations. _Demy 8vo._ 7_s._ - 6_d._ _net_. - -=Bowden (E. M.).= THE IMITATION OF BUDDHA: Being Quotations from - Buddhist Literature for each Day in the Year. _Fifth Edition._ _Cr. - 16mo._ 2_s._ 6_d._ - -=Boyd-Carpenter (Margaret).= THE CHILD IN ART. Illustrated. _Second - Edition._ _Large Crown 8vo._ 6_s._ - -=Boyle (W.).= CHRISTMAS AT THE ZOO. With Verses by W. BOYLE and 24 - Coloured Pictures by H. B. NEILSON. _Super Royal 16mo._ 2_s._ - -=Brabant (F. G.)=, M.A. See Little Guides. - -=Bradley (A. G.).= ROUND ABOUT WILTSHIRE. With 30 Illustrations of which - 14 are in colour by T.C. GOTCH. _Cr. 8vo._ 6_s._ - -=Bradley (J. W.).= See Little Books on Art. - -=Braid (James) and Others.= GREAT GOLFERS IN THE MAKING. By Thirty-Four - Champions. Edited, with an Introduction, by HENRY LEACH. With 34 - Portraits. _Demy 8vo._ 7_s._ 6_d._ _net_. - - A Colonial Edition is also published. - -=Brailsford (H. N.).= MACEDONIA: ITS RACES AND ITS FUTURE. Illustrated. - _Demy 8vo._ 12_s._ 6_d._ _net_. - -=Brodrick (Mary)= and =Morton (Anderson)=. A CONCISE HANDBOOK OF - EGYPTIAN ARCHÆOLOGY. Illustrated. _Cr. 8vo._ 3_s._ 6_d._ - -=Brooks (E. E.)=, B.Sc. See Textbooks of Technology. - -=Brooks (E. W.).= See Byzantine Texts. - -=Brown (P. H.)=, LL.D., Fraser Professor of Ancient (Scottish) History - at the University of Edinburgh. SCOTLAND IN THE TIME OF QUEEN MARY. - _Demy 8vo._ 7_s._ 6_d._ _net_. - -=Brown (S. E.)=, M.A., Camb., B.A., B.Sc., London; Senior Science Master - at Uppingham School. A PRACTICAL CHEMISTRY NOTE-BOOK FOR MATRICULATION - AND ARMY CANDIDATES. EASIER EXPERIMENTS ON THE COMMONER SUBSTANCES. - _Cr. 4to._ 1_s._ 6_d._ _net_. - -=Browne (Sir Thomas).= See Standard Library. - -=Brownell (C. L.).= THE HEART OF JAPAN. Illustrated. _Third Edition._ - _Cr. 8vo._ 6_s._; _also Demy 8vo._ 6_d._ - -=Browning (Robert).= See Little Library. - -=Buckland (Francis T.).= CURIOSITIES OF NATURAL HISTORY. Illustrated by - H. B. NEILSON. _Cr. 8vo._ 3_s._ 6_d._ - -=Buckton (A. M.)= THE BURDEN OF ENGELA: a Ballad-Epic. _Second Edition._ - _Cr. 8vo._ 3_s._ 6_d._ _net_. - -KINGS IN BABYLON. A Drama. _Crown 8vo._ 1_s._ _net_. - -EAGER HEART: A Mystery Play. _Fifth Edition._ _Cr. 8vo._ 1_s._ _net_. - -=Budge (E. A. Wallis).= THE GODS OF THE EGYPTIANS. With over 100 - Coloured Plates and many Illustrations. _Two Volumes._ _Royal 8vo._ - £3, 3_s._ _net_. - -=Buisson (J. C. Du)=, D.D. See Churchman’s Bible. - -=Buist (H. Massac).= THE MOTOR YEAR BOOK AND AUTOMOBILISTS’ ANNUAL FOR - 1906. _Demy 8vo._ 7_s._ 6_d._ _net_. - -=Bull (Paul)=, Army Chaplain. GOD AND OUR SOLDIERS. _Second Edition._ - _Cr. 8vo._ 6_s._ - -=Bulley (Miss).= See Lady Dilke. - -=Bunyan (John).= THE PILGRIM’S PROGRESS. Edited, with an Introduction, - by C. H. FIRTH, M.A. With 39 Illustrations by R. ANNING BELL. _Cr. - 8vo._ 6_s._ See also Library of Devotion and Standard Library. - -=Burch (G. J.)=, M.A., F.R.S. A MANUAL OF ELECTRICAL SCIENCE. - Illustrated. _Cr. 8vo._ 3_s._ - -=Burgess (Gelett).= GOOPS AND HOW TO BE THEM. Illustrated. _Small 4to._ - 6_s._ - -=Burke (Edmund).= See Standard Library. - -=Burn (A. E.)=, D.D., Rector of Handsworth and Prebendary of Lichfield. - See Handbooks of Theology. - -=Burn (J. H.)=, B.D. THE CHURCHMAN’S TREASURY OF SONG. Selected and - Edited by. _Fcap 8vo._ 3_s._ 6_d._ _net_. See also Library of - Devotion. - -=Burnand (Sir F. C.).= RECORDS AND REMINISCENCES. With a Portrait by H. - V. HERKOMER. _Cr. 8vo._ _Fourth and Cheaper Edition._ 6_s._ - - A Colonial Edition is also published. - -=Burns (Robert)=, THE POEMS OF. Edited by ANDREW LANG and W. A. CRAIGIE. - With Portrait. _Third Edition._ _Demy 8vo, gilt top._ 6_s._ - -=Burnside (W. F.)=, M.A. OLD TESTAMENT HISTORY FOR USE IN SCHOOLS. - _Second Edition._ _Cr. 8vo._ 3_s._ 6_d._ - -=Burton (Alfred).= See I.P.L. - -=Bussell (F. W.)=, D.D., Fellow and Vice-Principal of Brasenose College, - Oxford. CHRISTIAN THEOLOGY AND SOCIAL PROGRESS: The Bampton Lectures - for 1905. _Demy 8vo._ 10_s._ 6_d._ _net_. - -=Butler (Joseph).= See Standard Library. - -=Caldecott (Alfred)=, D.D. See Handbooks of Theology. - -=Calderwood (D. S.)=, Headmaster of the Normal School, Edinburgh. TEST - CARDS IN EUCLID AND ALGEBRA. In three packets of 40, with Answers. - 1_s._ each. Or in three Books, price 2_d._, 2_d._, and 3_d._ - -=Cambridge (Ada) [Mrs. Cross].= THIRTY YEARS IN AUSTRALIA. _Demy 8vo._ - 7_s._ 6_d._ - -=Canning (George).= See Little Library. - -=Capey (E. F. H.).= See Oxford Biographies. - -=Careless (John).= See I.P.L. - -=Carlyle (Thomas).= THE FRENCH REVOLUTION. Edited by C. R. L. FLETCHER, - Fellow of Magdalen College, Oxford. _Three Volumes._ _Cr. 8vo._ - 18_s._ - -THE LIFE AND LETTERS OF OLIVER CROMWELL. With an Introduction by C. H. - FIRTH, M.A., and Notes and Appendices by Mrs. S. C. LOMAS. _Three - Volumes._ _Demy 8vo._ 18_s._ _net_. - -=Carlyle (R. M. and A. J.)=, M.A. See Leaders of Religion. - -=Channer (C. C.) and Roberts (M. E.).= LACEMAKING IN THE MIDLANDS, PAST - AND PRESENT. With 16 full-page Illustrations. _Cr. 8vo._ 2_s._ 6_d._ - -=Chapman (S. J.).= See Books on Business. - -=Chatterton (Thomas).= See Standard Library. - -=Chesterfield (Lord)=, THE LETTERS OF, TO HIS SON. Edited, with an - Introduction by C. STRACHEY, and Notes by A. CALTHROP. _Two Volumes._ - _Cr. 8vo._ 12_s._ - -=Chesterton (G.K.).= CHARLES DICKENS. With two Portraits in - photogravure. _Fourth Edition._ _Demy 8vo._ 7_s._ 6_d._ _net_. - - A Colonial Edition is also published. - -=Childe (Charles P.)=, B.A., F.R.C.S. THE CONTROL OF A SCOURGE: OR, HOW - CANCER IS CURABLE. _Demy 8vo._ 7_s._ 6_d._ _net_. - -=Christian (F. W.).= THE CAROLINE ISLANDS. With many Illustrations and - Maps. _Demy 8vo._ 12_s._ 6_d._ _net_. - -=Cicero.= See Classical Translations. - -=Clarke (F. A.)=, M.A. See Leaders of Religion. - -=Clausen (George)=, A.R.A., R.W.S. AIMS AND IDEALS IN ART: Eight - Lectures delivered to the Students of the Royal Academy of Arts. With - 32 Illustrations. _Second Edition. Large Post 8vo._ 5_s._ _net_. - -SIX LECTURES ON PAINTING. _First Series._ With 19 Illustrations. _Third - Edition, Large Post 8vo._ 3_s._ 6_d._ _net_. - -=Cleather (A. L.).= See Wagner. - -=Clinch (G.).= See Little Guides. - -=Clough (W. T.).= See Junior School Books and Textbooks of Science. - -=Clouston (T. S.)=, M.D., F.R.S.E., Lecturer on Mental Diseases in the - University of Edinburgh. THE HYGIENE OF MIND. With 10 Illustrations. - _Third Edition. Demy 8vo._ 7_s._ 6_d._ _net_. - -=Coast (W. G.)=, B.A. EXAMINATION PAPERS IN VERGIL. _Cr. 8vo._ 2_s._ - -=Cobb (T.).= See Little Blue Books. - -=Cobb (W. F.)=, M.A. THE BOOK OF PSALMS: with a Commentary. _Demy 8vo._ - 10_s._ 6_d._ _net_. - -=Coleridge (S. T.).= POEMS OF. Selected and Arranged by ARTHUR SYMONS. - With a photogravure Frontispiece. _Fcap. 8vo._ 2_s._ 6_d._ _net_. - -=Collingwood (W. G.)=, M.A. THE LIFE OF JOHN RUSKIN. With Portraits. - _Sixth Edition. Cr. 8vo._ 2_s._ 6_d._ _net_. - -=Collins (W. E.)=, M.A. See Churchman’s Library. - -=Colonna.= HYPNEROTOMACHIA POLIPHILI UBI HUMANA OMNIA NON NISI SOMNIUM - ESSE DOCET ATQUE OBITER PLURIMA SCITU SANE QUAM DIGNA COMMEMORAT. An - edition limited to 350 copies on handmade paper. _Folio._ £3, 3_s._ - _net_. - -=Combe (William).= See I.P.L. - -=Conrad (Joseph).= THE MIRROR OF THE SEA: Memories and Impressions. - _Third Edition. Cr. 8vo._ 6_s._ - -=Cook (A. M.)=, M.A., and =Marchant (C. E.)=, M.A. PASSAGES FOR UNSEEN - TRANSLATION. Selected from Greek and Latin Literature. _Third Edition. - Cr. 8vo._ 3_s._ 6_d._ - -LATIN PASSAGES FOR UNSEEN TRANSLATION. _Third Edition. Cr. 8vo._ 1_s._ - 6_d._ - -=Cooke-Taylor (R. W.).= THE FACTORY SYSTEM. _Cr. 8vo._ 2_s._ 6_d._ - -=Corelli (Marie).= THE PASSING OF THE GREAT QUEEN. _Second Ed. 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N.)=, Author of ‘The Barnstormers.’ THE ADVENTURE - OF PRINCESS SYLVIA. _Second Edition. Cr. 8vo._ 6_s._ - -THE WOMAN WHO DARED. _Cr. 8vo._ 6_s._ - -THE SEA COULD TELL. _Second Edition. Cr. 8vo._ 6_s._ - -THE CASTLE OF THE SHADOWS. _Third Edition. Cr. 8vo._ 6_s._ - -PAPA. _Cr. 8vo._ 6_s._ - -=Williamson (C. N. and A. M.).= THE LIGHTNING CONDUCTOR: Being the - Romance of a Motor Car. Illustrated. _Fifteenth Edition. Cr. 8vo._ - 6_s._ - -THE PRINCESS PASSES. Illustrated. _Seventh Edition. Cr. 8vo._ 6_s._ - -MY FRIEND THE CHAUFFEUR. With 16 Illustrations. _Eighth Edition. Cr. - 8vo._ 6_s._ - -THE CAR OF DESTINY AND ITS ERRAND IN SPAIN. _Third Edition._ - Illustrated. - -LADY BETTY ACROSS THE WATER. _Sixth Edition. Cr. 8vo._ 6_s._ - -=Wyllarde (Dolf)=, Author of ‘Uriah the Hittite.’ THE PATHWAY OF THE - PIONEER (Nous Autres). _Fourth Edition. Cr. 8vo._ 6_s._ - - - =Methuen’s Shilling Novels= - _Cr. 8vo. Cloth_, 1_s._ _net_. - -=Author of ‘Miss Molly.’= THE GREAT RECONCILER. - -=Balfour (Andrew).= VENGEANCE IS MINE. - -TO ARMS. - -=Baring-Gould (S.).= MRS. CURGENVEN OF CURGENVEN. - -DOMITIA. - -THE FROBISHERS. - -CHRIS OF ALL SORTS. - -DARTMOOR IDYLLS. - -=Barlow (Jane),= Author of ‘Irish Idylls.’ FROM THE EAST UNTO THE WEST - -A CREEL OF IRISH STORIES. - -THE FOUNDING OF FORTUNES. - -THE LAND OF THE SHAMROCK. - -=Barr (Robert).= THE VICTORS. - -=Bartram (George).= THIRTEEN EVENINGS. - -=Benson (E. F.)=, Author of ‘Dodo.’ THE CAPSINA. - -=Bowles (G. Stewart).= A STRETCH OFF THE LAND. - -=Brooke (Emma).= THE POET’S CHILD. - -=Bullock (Shan F.).= THE BARRYS. - -THE CHARMER. - -THE SQUIREEN. - -THE RED LEAGUERS. - -=Burton (J. Bloundelle).= ACROSS THE SALT SEAS. - -THE CLASH OF ARMS. - -DENOUNCED. - -FORTUNE’S MY FOE. - -A BRANDED NAME. - -=Capes (Bernard).= AT A WINTER’S FIRE. - -=Chesney (Weatherby).= THE BAPTIST RING. - -THE BRANDED PRINCE. - -THE FOUNDERED GALLEON. - -JOHN TOPP. - -THE MYSTERY OF A BUNGALOW. - -=Clifford (Mrs. W. K.).= A FLASH OF SUMMER. - -=Cobb, Thomas.= A CHANGE OF FACE. - -=Collingwood (Harry).= THE DOCTOR OF THE ‘JULIET.’ - -=Cornford (L. Cope).= SONS OF ADVERSITY. - -=Cotterell (Constance).= THE VIRGIN AND THE SCALES. - -=Crane (Stephen).= WOUNDS IN THE RAIN. - -=Denny (C. E.).= THE ROMANCE OF UPFOLD MANOR. - -=Dickson (Harris).= THE BLACK WOLF’S BREED. - -=Dickinson (Evelyn).= THE SIN OF ANGELS. - -*=Duncan (Sara J.).= THE POOL IN THE DESERT. - -A VOYAGE OF CONSOLATION. Illustrated. - -=Embree (C. F.).= A HEART OF FLAME. Illustrated. - -=Fenn (G. Manville).= AN ELECTRIC SPARK. - -A DOUBLE KNOT. - -=Findlater (Jane H.).= A DAUGHTER OF STRIFE. - -=Findlater (Mary).= OVER THE HILLS. - -=Fitzstephen (G.).= MORE KIN THAN KIND. - -=Fletcher (J. S.).= DAVID MARCH. - -LUCAN THE DREAMER. - -=Forrest (R. E.).= THE SWORD OF AZRAEL. - -=Francis (M. E.).= MISS ERIN. - -=Gallon (Tom).= RICKERBY’S FOLLY. - -=Gerard (Dorothea).= THINGS THAT HAVE HAPPENED. - -THE CONQUEST OF LONDON. - -THE SUPREME CRIME. - -=Gilchrist (R. Murray).= WILLOWBRAKE. - -=Glanville (Ernest).= THE DESPATCH RIDER. - -THE LOST REGIMENT. - -THE KLOOF BRIDE. - -THE INCA’S TREASURE. - -=Gordon (Julien).= MRS. CLYDE. - -WORLD’S PEOPLE. - -=Goss (C. F.).= THE REDEMPTION OF DAVID CORSON. - -=Gray (E. M’Queen).= MY STEWARDSHIP. - -=Hales (A. G.).= JAIR THE APOSTATE. - -=Hamilton (Lord Ernest).= MARY HAMILTON. - -=Harrison (Mrs. Burton).= A PRINCESS OF THE HILLS. Illustrated. - -=Hooper (I.).= THE SINGER OF MARLY. - -=Hough (Emerson).= THE MISSISSIPPI BUBBLE. - -=‘Iota’ (Mrs. Caffyn).= ANNE MAULEVERER. - -=Jepson (Edgar).= THE KEEPERS OF THE PEOPLE. - -=Keary (C. F.).= THE JOURNALIST. - -=Kelly (Florence Finch).= WITH HOOPS OF STEEL. - -=Langbridge (V.) and Bourne (C. H.).= THE VALLEY OF INHERITANCE. - -=Lawless (Hon. Emily).= MAELCHO. - -=Linden (Annie).= A WOMAN OF SENTIMENT. - -=Lorimer (Norma).= JOSIAH’S WIFE. - -=Lush (Charles K.).= THE AUTOCRATS. - -=Macdonell (Anne).= THE STORY OF TERESA. - -=Macgrath (Harold).= THE PUPPET CROWN. - -=Mackle (Pauline Bradford).= THE VOICE IN THE DESERT. - -=Marsh (Richard).= THE SEEN AND THE UNSEEN. - -GARNERED. - -A METAMORPHOSIS. - -MARVELS AND MYSTERIES. - -BOTH SIDES OF THE VEIL. - -=Mayall (J. W.).= THE CYNIC AND THE SYREN. - -=Meade (L. T.).= RESURGAM. - -=Monkhouse (Allan).= LOVE IN A LIFE. - -=Moore (Arthur).= THE KNIGHT PUNCTILIOUS. - -=Nesbit, E. (Mrs. Bland).= THE LITERARY SENSE. - -=Norris (W. E.).= AN OCTAVE. - -MATTHEW AUSTIN. - -THE DESPOTIC LADY. - -=Oliphant (Mrs.).= THE LADY’S WALK. - -SIR ROBERT’S FORTUNE. - -THE TWO MARY’S. - -=Pendered (M. L.).= AN ENGLISHMAN. - -=Penny (Mrs. Frank).= A MIXED MARRIAGE. - -=Phillpotts (Eden).= THE STRIKING HOURS. - -FANCY FREE. - -=Pryce (Richard).= TIME AND THE WOMAN. - -=Randall (John).= AUNT BETHIA’S BUTTON. - -=Raymond (Walter).= FORTUNE’S DARLING. - -=Rayner (Olive Pratt).= ROSALBA. - -=Rhys (Grace).= THE DIVERTED VILLAGE. - -=Rickert (Edith).= OUT OF THE CYPRESS SWAMP. - -=Roberton (M. H.).= A GALLANT QUAKER. - -=Russell, (W. Clark).= ABANDONED. - -=Saunders (Marshall).= ROSE À CHARLITTE. - -=Sergeant (Adeline).= ACCUSED AND ACCUSER. - -BARBARA’S MONEY. - -THE ENTHUSIAST. - -A GREAT LADY. - -THE LOVE THAT OVERCAME. - -THE MASTER OF BEECHWOOD. - -UNDER SUSPICION. - -THE YELLOW DIAMOND. - -THE MYSTERY OF THE MOAT. - -THE PROGRESS OF RACHAEL. - -=Shannon (W. F.).= JIM TWELVES. - -=Stephens (R. N.).= AN ENEMY OF THE KING. - -=Strain (E. H.).= ELMSLIE’S DRAG NET. - -=Stringer (Arthur).= THE SILVER POPPY. - -=Stuart (Esmè).= CHRISTALLA. - -A WOMAN OF FORTY. - -=Sutherland (Duchess of).= ONE HOUR AND THE NEXT. - -=Swan (Annie).= LOVE GROWN COLD. - -=Swift (Benjamin).= SORDON. - -SIREN CITY. - -=Tanqueray (Mrs. B. M.).= THE ROYAL QUAKER. - -=Thompson (Vance).= SPINNERS OF LIFE. - -=Trafford-Taunton (Mrs. E. W.).= SILENT DOMINION. - -=Upward (Allen).= ATHELSTANE FORD. - -=Waineman (Paul).= A HEROINE FROM FINLAND. - -BY A FINNISH LAKE. - -=Watson (H. B. Marriott).= THE SKIRTS OF HAPPY CHANCE. - -=‘Zack.=’ TALES OF DUNSTABLE WEIR. - - - =Books for Boys and Girls= - _Illustrated. Crown 8vo._ 3_s._ 6_d._ - -THE GETTING WELL OF DOROTHY. By Mrs. W. K. Clifford. _Second Edition._ - -ONLY A GUARD-ROOM DOG. By Edith E. Cuthell. - -THE DOCTOR OF THE JULIET. By Harry Collingwood. - -LITTLE PETER. By Lucas Malet. _Second Edition._ - -MASTER ROCKAFELLAR’S VOYAGE. By W. Clark Russell. _Third Edition._ - -THE SECRET OF MADAME DE MONLUC. By the Author of “Mdlle. Mori.” - -SYD BELTON: Or, the Boy who would not go to Sea. By G. Manville Fenn. - -THE RED GRANGE. By Mrs. Molesworth. - -A GIRL OF THE PEOPLE. By L. T. Meade. _Second Edition._ - -HEPSY GIPSY. By L. T. Meade. 2_s._ 6_d._ - -THE HONOURABLE MISS. By L. T. Meade. _Second Edition._ - -THERE WAS ONCE A PRINCE. By Mrs. M. E. Mann. - -WHEN ARNOLD COMES HOME. By Mrs. M. E. Mann. - - - =The Novels of Alexandre Dumas= - _Price_ 6_d._ _Double Volumes_, 1_s._ - -ACTÉ. - -THE ADVENTURES OF CAPTAIN PAMPHILE. - -AMAURY. - -THE BIRD OF FATE. - -THE BLACK TULIP. - -THE CASTLE OF EPPSTEIN. - -CATHERINE BLUM. - -CECILE. - -THE CHEVALIER D’HARMENTAL. Double volume. - -CONSCIENCE. - -THE CONVICT’S SON. - -THE CORSICAN BROTHERS; and OTHO THE ARCHER. - -CROP-EARED JACQUOT. - -THE FENCING MASTER. - -FERNANDE. - -GABRIEL LAMBERT. - -GEORGES. - -THE GREAT MASSACRE. Being the first part of Queen Margot. - -HENRI DE NAVARRE. Being the second part of Queen Margot. - -THE LADY OF MONSOREAU. - -LOUISE DE LA VALLIÈRE. Being the first part of THE VICOMTE DE - BRAGELONNE. Double Volume. - -MAÎTRE ADAM. - -THE MAN IN THE IRON MASK. Being the second part of THE VICOMTE DE - BRAGELONNE. Double volume. - -THE MOUTH OF HELL. - -NANON. Double volume. - -PAULINE; PASCAL BRUNO; and BONTEKOE. - -PÈRE LA RUINE. - -THE PRINCE OF THIEVES. - -THE REGENT’S DAUGHTER. - -THE REMINISCENCES OF ANTONY. - -ROBIN HOOD. - -THE SNOWBALL and SULTANETTA. - -SYLVANDIRE. - -TALES OF THE SUPERNATURAL. - -THE THREE MUSKETEERS. With a long Introduction by Andrew Lang. Double - volume. - -TWENTY YEARS AFTER. Double volume. - -THE WILD DUCK SHOOTER. - -THE WOLF-LEADER. - - - =Methuen’s Sixpenny Books= - -=Albanesi (E. M.).= LOVE AND LOUISA. - -=Austen (Jane).= PRIDE AND PREJUDICE. - -=Bagot (Richard).= A ROMAN MYSTERY. - -=Balfour (Andrew).= BY STROKE OF SWORD. - -=Baring-Gould (S.).= FURZE BLOOM. - -CHEAP JACK ZITA. - -KITTY ALONE. - -URITH. - -THE BROOM SQUIRE. - -IN THE ROAR OF THE SEA. - -NOÉMI. - -A BOOK OF FAIRY TALES. Illustrated. - -LITTLE TU’PENNY. - -THE FROBISHERS. - -WINEFRED. - -=Barr (Robert).= JENNIE BAXTER, JOURNALIST. - -IN THE MIDST OF ALARMS. - -THE COUNTESS TEKLA. - -THE MUTABLE MANY. - -=Benson (E. F.).= DODO. - -=Brontë (Charlotte).= SHIRLEY. - -=Brownell (C. L.).= THE HEART OF JAPAN. - -=Burton (J. Bloundelle).= ACROSS THE SALT SEAS. - -=Caffyn (Mrs.)=, (‘Iota). ANNE MAULEVERER. - -=Capes (Bernard).= THE LAKE OF WINE. - -=Clifford (Mrs. W. K.).= A FLASH OF SUMMER. - -MRS. KEITH’S CRIME. - -=Connell (F. Norreys).= THE NIGGER KNIGHTS. - -=Corbett (Julian).= A BUSINESS IN GREAT WATERS. - -=Croker (Mrs. B. M.).= PEGGY OF THE BARTONS. - -A STATE SECRET. - -ANGEL. - -JOHANNA. - -=Dante (Alighieri).= THE VISION OF DANTE (Cary). - -=Doyle (A. Conan).= ROUND THE RED LAMP. - -=Duncan (Sara Jeannette).= A VOYAGE OF CONSOLATION. - -THOSE DELIGHTFUL AMERICANS. - -=Eliot (George).= THE MILL ON THE FLOSS. - -=Findlater (Jane H.).= THE GREEN GRAVES OF BALGOWRIE. - -=Gallon (Tom).= RICKERBY’S FOLLY. - -=Gaskell (Mrs.).= CRANFORD. - -MARY BARTON. - -NORTH AND SOUTH. - -=Gerard (Dorothea).= HOLY MATRIMONY. - -THE CONQUEST OF LONDON. - -MADE OF MONEY. - -=Gissing (George).= THE TOWN TRAVELLER. - -THE CROWN OF LIFE. - -=Glanville (Ernest).= THE INCA’S TREASURE. - -THE KLOOF BRIDE. - -=Gleig (Charles).= BUNTER’S CRUISE. - -=Grimm (The Brothers).= GRIMM’S FAIRY TALES. Illustrated. - -=Hope (Anthony).= A MAN OF MARK. - -A CHANGE OF AIR. - -THE CHRONICLES OF COUNT ANTONIO. - -PHROSO. - -THE DOLLY DIALOGUES. - -=Hornung (E. W.).= DEAD MEN TELL NO TALES. - -=Ingraham (J. H.).= THE THRONE OF DAVID. - -=Le Queux (W.).= THE HUNCHBACK OF WESTMINSTER. - -=Levett-Yeats (S. K.).= THE TRAITOR’S WAY. - -=Linton (E. Lynn).= THE TRUE HISTORY OF JOSHUA DAVIDSON. - -=Lyall (Edna).= DERRICK VAUGHAN. - -=Malet (Lucas).= THE CARISSIMA. - -A COUNSEL OF PERFECTION. - -=Mann (Mrs. M. E.).= MRS. PETER HOWARD. - -A LOST ESTATE. - -THE CEDAR STAR. - -ONE ANOTHER’S BURDENS. - -=Marchmont (A. W.).= MISER HOADLEY’S SECRET. - -A MOMENT’S ERROR. - -=Marryat (Captain).= PETER SIMPLE. - -JACOB FAITHFUL. - -=Marsh (Richard).= THE TWICKENHAM PEERAGE. - -THE GODDESS. - -THE JOSS. - -A METAMORPHOSIS. - -=Mason (A. E. W.).= CLEMENTINA. - -=Mathers (Helen).= HONEY. - -GRIFF OF GRIFFITHSCOURT. - -SAM’S SWEETHEART. - -=Meade (Mrs. L. T.).= DRIFT. - -=Mitford (Bertram).= THE SIGN OF THE SPIDER. - -=Montresor (F. F.).= THE ALIEN. - -=Moore (Arthur).= THE GAY DECEIVERS. - -=Morrison (Arthur).= THE HOLE IN THE WALL. - -=Nesbit (E.).= THE RED HOUSE. - -=Norris (W. E.).= HIS GRACE. - -GILES INGILBY. - -THE CREDIT OF THE COUNTY. - -LORD LEONARD. - -MATTHEW AUSTIN. - -CLARISSA FURIOSA. - -=Oliphant (Mrs.).= THE LADY’S WALK. - -SIR ROBERT’S FORTUNE. - -THE PRODIGALS. - -=Oppenheim (E. Phillips).= MASTER OF MEN. - -=Parker (Gilbert).= THE POMP OF THE LAVILETTES. - -WHEN VALMOND CAME TO PONTIAC. - -THE TRAIL OF THE SWORD. - -=Pemberton (Max).= THE FOOTSTEPS OF A THRONE. - -I CROWN THEE KING. - -=Phillpotts (Eden).= THE HUMAN BOY. - -CHILDREN OF THE MIST. - -*‘=Q.=’ THE WHITE WOLF. - -=Ridge (W. Pett).= A SON OF THE STATE. - -LOST PROPERTY. - -GEORGE AND THE GENERAL. - -=Russell (W. Clark).= A MARRIAGE AT SEA. - -ABANDONED. - -MY DANISH SWEETHEART. - -HIS ISLAND PRINCESS. - -=Sergeant (Adeline).= THE MASTER OF BEECHWOOD. - -BARBARA’S MONEY. - -THE YELLOW DIAMOND. - -THE LOVE THAT OVERCAME. - -=Surtees (R. S.).= HANDLEY CROSS. Illustrated. - -MR. SPONGE’S SPORTING TOUR. Illustrated. - -ASK MAMMA. Illustrated. - -=Valentine (Major E. S.).= VELDT AND LAAGER. - -=Walford (Mrs. L. B.).= MR. SMITH. - -COUSINS. - -THE BABY’S GRANDMOTHER. - -=Wallace (General Lew).= BEN-HUR. - -THE FAIR GOD. - -=Watson (H. B. Marriot).= THE ADVENTURERS. - -=Weekes (A. B.).= PRISONERS OF WAR. - -=Wells (H. G.).= THE STOLEN BACILLUS. - -=White (Percy).= A PASSIONATE PILGRIM. - - Transcriber’s Notes - - Obvious typographical errors have been corrected silently. - - Note 1 — 3.10^{16} was changed to 3×10^{16} in accord with modern - usage. - - Note 2 — MARAGE changed to MARRIAGE after checking title of book in - web search - - Note 3 — [in catalog at back pages 27-28] Markings for Vol. numbers - in this section were standardized at all small-mixed-caps. - - - - - -End of the Project Gutenberg EBook of The Substance of Faith Allied with -Science (6th Ed.), by Oliver Lodge - -*** END OF THIS PROJECT GUTENBERG EBOOK THE SUBSTANCE OF FAITH *** - -***** This file should be named 50330-0.txt or 50330-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/0/3/3/50330/ - -Produced by Charlene Taylor, Elizabeth Oscanyan, Bryan -Ness and the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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