itions of particles of matter. I shall proceed to
state the case, as I often hear it stated, and I shall put it in the
strongest way I can, and to indicate the answer which, at all events,
has satisfied one mind, after long and patient consideration, and in
spite of strong contrary prepossessions. And this evidently has the most
direct bearing on my theme. If Christianity be irrational, its claims to
the world's future may at once be dismissed. But if, as I very strongly
hold, the achievements of the modern mind, whether in the physical
sciences, in psychology, in history, in exegetical criticism, have not
in the least discredited Christianity, as rightly understood, here is a
fact which is a most important factor in determining our judgment as to
the religious prospect of mankind. What I have to say on this grave
question I must reserve for the Second Part of this article. I end the
First Part with one observation. It seems to me that the issue before
the world is between Christianity and a more or less sublimated form of
Materialism--not necessarily Atheistic, nay, sometimes approximating to
"faint possible Theism"--which is most aptly termed Naturalism; a system
which rejects as antiquated the ideas of final causes, of Providence, of
the soul and its immortality; which allows of no other realities than
those of the physical order, and makes of Nature man's highest ideal:
and this issue is not in the least affected by decking out Naturalism in
some borrowed garments of Spiritualism, and calling it "Natural
Christianity."

W. S. LILLY.

FOOTNOTES:

[26] "La Genie des Religions," l. i. c. i.

[27] _Ibid._, c. iv.

[28] The author of "Natural Religion" thinks it mistaken in so declaring
itself. "Its invectives against God and against Religion do not prove
that it is atheistic, but only that it thinks itself so. And why does it
think itself so? Because God and Religion are identified in its view
with the Catholic Church; and the Catholic Church is a thing so very
redoubtable that we need scarcely inquire why it is passionately hated
and feared" (p. 37). But this is an error. God and Religion are not
identified, in the view of the Revolution, with the Catholic Church. It
will be evident to anyone who will read its accredited organs that it is
as implacably hostile to religious Protestantism as to Catholicism.
Perhaps I may be allowed to refer, on this subject, to some remarks of
my own in an article entitled "Free