at once with us, we should each severally rise, and train-robbing would never even be attempted. There are, then, cases where a fact cannot come at all unless a preliminary faith exists in its coming. And where faith in a fact can help create the fact, that would be an insane logic which should say that faith running ahead of scientific evidence is the ‘lowest kind of immorality’ into which a thinking being can fall. Yet such is the logic by which our scientific absolutists pretend to regulate our lives!
X.
In truths dependent on our personal action, then, faith based on desire is certainly a lawful and possibly an indispensable thing.
But now, it will be said, these are all childish human cases, and have nothing to do with great cosmical matters, like the question of religious faith. Let us then pass on to that. Religions differ so much in their accidents that in discussing the religious question we must make it very generic and broad. What then do we now mean by the religious hypothesis? Science says things are; morality says some things are better than other things; and religion says essentially two things.
First, she says that the best things are the more eternal things, the overlapping things, the things in the universe that throw the last stone, so to speak, and say the final word. “Perfection is eternal,”—this phrase of Charles Secrétan seems a good way of putting this first affirmation of religion, an affirmation which obviously cannot yet be verified scientifically at all.
