An eminent theologian tells us: “Reason is the only faculty we have wherewith to judge concerning anything, even Revelation itself.”72 How is it, then, that Religionist and Rationalist arrive at such contrary conclusions? The explanation is simple enough: the Religionist trusts, the Rationalist distrusts, his emotions. Which is in the right? The survival of religious belief will largely depend upon the view men may ultimately take upon this question. Whether religion be no more than “morality touched by emotion,” as Matthew Arnold defines it,73 or whether all religions are only different ways of expressing a reality which transcends experience and correct expression, we cannot, on that account, accept dogmas that are untrue; we cannot pretend that a supernatural revelation has been vouchsafed to us. We may surmise, as Sir Henry Thompson supposed, that the “eternal and infinite energy behind phenomena” is what we call “God”; but we have to admit that this God is an unknown God, and that all attempts to unravel the mystery that surrounds our own fate are the merest guesses in the dark. Does a surmise—a belief if you will have it so—of this kind afford any religious satisfaction? If this Eternal Energy possesses what we should call a mind, can we worship a Supreme Intelligence

Can we worship the Unknown? Can we, like the Athenians of old, erect altars to the Unknown God? I trow not. The age of ignorance and superstition is slowly, but none the less surely, passing away, never again to return.

Sir Oliver Lodge believes74 in “the ultimate intelligibility of the universe,” and with this opinion many of us will agree. Perhaps our present brains may require considerable improvement before we can grasp the deepest things by their aid, or perhaps they will suffice as they are, and only a further acquisition of knowledge may be required. In any case, one sees no reason why, because we have no acceptable theory of life or of death now, we must therefore be equally ignorant many centuries, or even a single century, hence. On the other hand, it is, of course, quite possible that these mysteries may remain for ever unexplained. It may transpire that Haeckel’s assumption of a monism in the physical world, and his identification of vital force with ordinary physical and chemical forces, are incorrect. It may transpire that Professor le Conte was wrong in regarding vital force as just so much withdrawn from the general fund of chemical and physical forces. Radio-activity and the cyanic theory75 may not furnish a satisfactory solution of the problem of the first appearance of life upon this globe. But one thing, at all events, our present knowledge seems clearly to indicate: the solution of the problem cannot be in accord with the Christian dogmas. Should the secrets of our existence still lie concealed in the womb of time, their birth will be the death, not the renascence, of the dying creeds of to-day.

Meanwhile our present course is clearly defined: we should search out and expose all false premises of belief. Only in this way can we hope to arrive a little nearer to the ultimate truth. Also, what is of much greater consequence, when all that is demonstrably untrue in the world’s beliefs has been pointed out and acknowledged, believers and unbelievers will be in far better accord concerning all that is vital to the well-being of the human race. “We cannot,” as Mr. Trevelyan pertinently remarks,76 “alter the nature of the Unknown by conceiving it to be other than that which it is; but we can get a wrong basis for ethics, and a false sentimental outlook on everything, by reason of false beliefs.”

By all means let those who can, continue to cherish the “larger hope”—why should they not, while all is unknown?—and let the metaphysicians continue to translate their wishes and aspirations into philosophical language; but the guiding spirit in human affairs should be, and one day will be, a scientific humanitarianism working on rational principles for the peace and happiness of all mankind.