ces more or less in conformity
with traditional teachings, and arriving by the logical order of its
deductions and in virtue of the principles which it accepts and which it
applies to its discoveries, at what we call science.

Transcendental reason pursues, in the effects which it examines, the
investigation of their cause, and rises thence to the very reason of
things. Wherefore it silences reasoning, enters into a silent and
persistent course of observation, consults the facts, examines, studies
and questions the principles whence it sees them to be deduced; and,
without yielding to the obscurity in which these principles are
enveloped, pierces that obscurity by the penetrative force of
unremitting attention. Inspired by the standard of faith, it knows that
the spirit of God exists at the root of these mysteries. It clings
thereto, unites itself thereto by contemplation, and finally draws from
this union its _strength_, its _light_ and its _joy_.

Such is the course of wisdom, and such are the inestimable advantages of
faith to reason. It is in fact by faith that reason is aggrandized and
elevated to the height of the intellect whence it draws its certitude.

Reason believes because it desires to understand, and because it knows
that faith is the next principle to knowledge.

Thus the grandeur of reason is proportioned to its humility;
proportioned, I would say, to the efforts which it multiplies to forget
itself when the truth addresses it. But such is not the method of
procedure of "strong minds." They have a horror of the mysteries toward
which they are still urged by correct instincts. The fact is, let us say
it boldly, they fear lest they find God there.

In these misguided spirits there is so much presumption, self-conceit,
self-love, that they are, in the nullity of their lofty pride, a worship
unto themselves, an idolatry of their own reason. They have deified
it,--that poor, frail reason; and this, while mutilating it, while
proclaiming it independent and free from all law, from all principle,
from everything definite.

To what excess of imbecility, then, have we not seen these freethinkers
fall, these apostles of independent reason, who on principle boast that
they have no faith and no law! Thence comes the scorn which afflicts
these unbelievers for all who believe and hope here below; thence, their
systematic ignorance of fundamental questions; thence, the incurable
blindness in which they bask; thenc