t fine and honourable religion--for men. Its
spirit if not its formulae is abundantly present in our modern world.
Mr. Rudyard Kipling, for example, manifestly preaches a Mahommedan God,
a modernised God with a taste for engineering. I have no doubt that in
devotion to a virile, almost national Deity and to the service of His
Empire of stern Law and Order, efficiently upheld, men have found and
will find Salvation.

All these religions are true for me as Canterbury Cathedral is a true
thing and as a Swiss chalet is a true thing. There they are, and they
have served a purpose, they have worked. Men and women have lived in and
by them. Men and women still do. Only they are not true for me to
live in them. I have, I believe, to live in a new edifice of my own
discovery. They do not work for me.

These schemes are true, and also these schemes are false! in the sense
that new things, new phrasings, have to replace them.

2.15.

Such are the essential beliefs by which I express myself. But now comes
the practical outcome of these things, and that is to discuss and show
how upon this metaphysical basis and these beliefs, and in obedience to
the ruling motive that arises with them, I frame principles of conduct.

BOOK THE THIRD -- OF GENERAL CONDUCT

3.1. CONDUCT FOLLOWS FROM BELIEF.

I hold that the broad direction of conduct follows necessarily from
belief. The believer does not require rewards and punishments to direct
him to the right. Motive and idea are not so separable. To believe
truly is to want to do right. To get salvation is to be unified by a
comprehending idea of a purpose and by a ruling motive.

The believer wants to do right, he naturally and necessarily seeks to do
right. If he fails to do right, if he finds he has done wrong instead
of right, he is not greatly distressed or terrified, he naturally and
cheerfully does his best to correct his error. He can be damned only
by the fading and loss of his belief. And naturally he recurs to and
refreshes his belief.

I write in phrases that the evangelical Christianity of my childhood
made familiar to me, because they are the most expressive phrases I have
ever met for the psychological facts with which I am dealing.

But faith, though it banishes fear and despair and brings with it a real
prevailing desire to know and do the Good, does not in itself determine
what is the Good or supply any simple guide to the choice between
altern