personal significance, holds when objective validity is claimed for an intuition which is only experienced in a set of discrete circumstances of definite specific character. The intuition may be clearer under such circumstances, but it should not be confined to them.
The wisdom of the main stream of Christian theology in refusing to countenance the notion of a direct vision of a personal God is mani- fest. For there is no consensus. The subordinate gods of the unrationalized religions — the religions of the heathen, as they are called — are not to the point; and when the great rationalized religions are examined, the majority lies the other way. As soon, however, as it comes to a question of rational interpretation, numbers rapidly sink in importance. Reason mocks at majorities.
But there is a large consensus, on the part of those who have rationalized their outlook, in favour of the concept of a rightness in things, partially conformed to and partially disregarded. So far as there is
