theology was made for man and not man for theology, I began to test theological as well as other propositions by the question "How do they work? "Meantime I tried my utmost to do the duties of my daily life without distraction and with the same energy as before, hoping that life itself, and the needs of life, would throw some light upon the question, "What knowledge about God is necessary for men who are to do their duty? And how can that knowledge be obtained?"
By these means I was led to see that a great part of what we call knowledge does not come to us, as we falsely suppose it does, through mere logic or Reason, nor through unaided experience, but through the emotions and the Imagination, tested by Reason and experience. Even in the world of science, I found that the so-called "laws and properties of matter," nay, the very existence of matter, were nothing more than suggestions of the scientific Imagination aided by experience. A great part of the environment and development of mankind appeared to have been directed towards the building up of the imaginative faculty, without which, it seemed that religion, as well as poetry, would have been non-existent. So by degrees, it occurred to me that perhaps I had been on the wrong track in my search after religious truth. I had been craving a purely historical and logical proof of Christ's divinity, and had felt miserable that I could not obtain it. But now I perceived that I was not intended to obtain it. Not thus was Christ to be embraced. There must indeed be a basis of fact: but after all it was to that imaginative faculty which we call "faith," that I must look, at least in part, for the right interpretation of fact. That Christ could be apprehended only by faith was a Pauline common-place; but that Christ's Resurrection could be grasped only by faith, and not by the acceptance of evidence, was, to me, a new proposition. But I gradually
