riddles of science, some of which can never be solved: 1, The nature of matter and force; 2, the origin of motion; 3, the origin of life; 4, the apparent design in nature; 5, the origin of sensation; 6, the origin of rational thought and of language; 7, the freedom of the will. Those who imagined that they had long ago settled these and all other points by simply postulating atoms and freely endowing them with force, were not a little indignant when the Berlin professor shouted Ignorabimus into their camp. By philosophers materialism was also attacked; its superficiality and gratuitous assumptions were exposed: and now it is not uncommon to find that literary and philosophical journals treat it with contempt. Usually philosophers speak of it as already overthrown intellectually, and as still existing only where terms are used without fathoming their sense. Its inability to explain the mental phenomena, without immense assumptions, is generally admitted. Prof. Bluntschli, of Heidelberg, in his Autobiography, just published, says; "Chemistry has no authority whatever in questions of mind, for it knows only things that can be weighed and perceived by the senses, and even these only on a small scale and separately. There is no possibilty for it to explain the smallest and simplest thought. Its authority is, consequently, limited to matter. It admits that this is everywhere in the universe subject to the same laws. This makes it evident that these laws of nature cannot be the accidental working of the smallest atoms. The unity of the natural laws points to the one Spirit as Lawgiver, without which they would be inexplicable. Especially is the finite spirit of man inexplicable, unless its source is found in the divine Spirit." Many claim for their hypotheses the absoluteness of science; but both scientists and philosophers have shown the absurdity of such claims.

Professor Schaarschmidt, editor of a prominent philosophical journal says: "The saying of Lessing, 'Not all are free who ridicule their chains,' is applicable to many scientists and naturalistic philosophers, in so far as it is evident that these people, by their constant pretensions to have knowledge and to desire nothing but knowledge, only prove that they have an untested faith which, as a rule, is false, and is nothing but superstition." Severe words, but well deserved by many a loud pretender who boasts of a knowledge whose basis is nothing but assumption.

Materialism hoped to root religion out of the heart; but, even with the aid of positivism, it has signally failed. The very effort to banish religion has strengthened the conviction that it is the deepest need of man. The frequent discussion of fundamental religious problems in philosophical and general literature, is significant. In connection with historical and ethnographical studies, many inquiries have been made into the origin of religion; but thus far without generally accepted results. The nu

merous data collected cannot as yet be harmonized under one theory, and it is doubtful whether the facts for the final settlement of the historical questions involved are within reach. One good result of these investigations, however, is the fact that attention has been directed to the psychological basis of religion, to those elements in human nature which make it possible and actually demand it. No environment can account for religion unless there is in man a religious germ or capacity. But once admit the existence of such a germ, and what important inferences follow!

The interest in religious problems has led to an investigation of the relation of different philo. sophical systems to religion. Before me lies a volume on the relation of modern philosophy to Christian faith, giving quotations on this point from the philosophers from the time of Descartes to the present day. Frequently the question is discussed: What morality and religion are possible on the systems of Kant and Hegel? And within a few months, books and pamphlets have appeared on the religious principles in the works of Herbart, Schopenhauer, and Lotze. Hartmann is continually dabbling in religious questions; has tried to trace the development of the religious consciousness, and has proposed a religion of the future, which has been before the public for some time, but still lacks adherents. His pessimism naturally leads him to prefer Buddhism to cheerful, hopeful Christianity.

Religion "is much older than philosophy, and strikes its roots much deeper in the human soul." This is the language of the philosopher Herbart, who doubted whether it is a loss to religion that it is a matter of faith and not of demonstration, faith being viewed by him as a complement of knowledge. He has numerous followers who are making vigorous efforts to harmonize philosophy and religion. Lotze's disciples are also laboring to found morality and religion on the basis of their master's system. He was a theist and an able opponent of materialistic tendencies. One hardly looks for a recognition of religious elements in German works on logic; yet Sigwart, in his profound work on that subject, says that "we can only know in part so long as our final thought has not been enlarged and exalted to the divine thinking." And Wundt, in his Logic, in some respects the most complete work ever written on that subject, makes this significant declaration: "The thought that a world of hoping and aspiring beings is doomed to annihilation, through which all past thinking and striving would prove itself to be in vain, has always been, and ever will be intolerable to man." But why intolerable if man is simply a product of nature, and if his progress is merely an adap tation to his environment? The very cravings of man are a revelation of his nature and a prophecy of his destiny.

Natural science, with its marvelous achieve

ments, has absorbed the attention of many eager students, and some imagined that it alone was worthy of profound investigation. The classics, history, general literature, and religion too, were depreciated. But a reaction has come. Men cannot permanently shrink themselves within the limits of positivism. The spirit is more than an observatory or a thinking machine. The most rigorous scientists now freely admit that exact science cannot embrace all knowledge, and much less can it meet the broadest and deepest needs of man. Some who plant themselves firmly on natural science strive to rise solely by its aid to the doctrines of God and immortality: they, however, discover that something else is needed to find the Infinite One and eternal life. Du Prel, a Darwinist, has written a Philosophy of Mysticism, in which he claims that the theory of evolution, which at present materialists have largely appropriated, will finally overthrow materialism. This, he thinks, will be the case when the neglected mystical phenomena of human nature have received more careful scientific attention. He says: "If the first results of natural science have robbed us of respect for the riddle of the universe, the later results will increase this respect. Eventually we shall discover that we were mistaken in regarding nature as utterly irrational and dead; as something in which everything changes according to blind laws, while reason was viewed as purely subjectiveDamely, as a characteristic only of that workmanship of nature which we call man."

The pessimism of the day has deeply affected the cultured. Springing, from sentiment, it professes to be a philosophy, and has produced popular philosophical systems. As a philosophical writer says, it is "the phenomenon of a sick civilization." Its cure, he thinks, is to be found in the improvement of the social condition. "Limitless misery, and disgust on account of this misery, are the sources of pessimists." He, however, overlooks some important factors. Pessimism has grown with culture and prosperity; it is at home with those who abound in wealth and are classed with the most enlightened. But while human nature has been refined and made intensely conscious of its needs, it has also learned that it cannot solve the most Vital problems with the intellect, while at the Rame time it has lost its faith. Pessimism is the wreck of a soul conscious of itself; it is a thirst which has no hope of being quenched; it is a spirit made for God, and yet without God and without hope; it is a morbid sentimentality which has not the moral energy to conquer its demon by doing its duty.

The undermining of faith and the recklessness of atheism have aroused many from their slumbers. Men have seen the abyss to which materialism and communism lead, and they shrink back in horror. They see with surprise that not merely religion, but also morality and. in fact, all the treasures of modern civilization,

are in danger of being lost. An interesting illustration of this is Treitschke, an eminent historian, member of parliament, professor in the Berlin University, and formerly a freethinker. Some years ago he wrote: "Whoever destroys pious faith, which is the best possession of the common people, acts as a criminal against society; therefore unconditional enmity is to be declared against socialism." He was denounced by a writer for this language, it being declared to be specially unworthy of a man who himself had renounced the faith of the Church. In his reply to this he declared that there is nothing of the theologian in him, and that he does not preach that which can only be lived. He claims still to be free in his thinking as formerly, but says that his religious emotions have been quickened, that he has gratefully recognized the providence of God in the affairs of the nation and of his own home, and that he feels more strongly than in former days the need "of bowing humbly before God." He adds: “I think that in man the consciousness of God is altogether indestructible; and I differ from you in that I believe that science will eventually strengthen and purify this consciousness." He expresses the hope that he is a Christian and a Protestant, and sees in the doubts and conflicts of the age only a painful transition to new and more thoroughly human forms for the life of the Church.

In many cases where there is not so open a recognition of Christianity, there is a disposition not to attack it, but to let it freely develop its spiritual power. Science and philosophy generally take their own course without going out of their way to sneer at religion. In a new work on psychology. Struempell says: "The question of the immortality of the soul is not a problem of psychological science, but must be relegated to religious faith and to the activity of moral truths." There are not wanting philosophers who avow the highest appreciation of the truths of Christianity. Thus a recent philosophical work (by Teichmueller, of Dorpat) declares that "Christianity reveals a real, that is, a personal God, not an empty notion." And another philosophical writer claims that "God and the soul have at all times been the ultimate aim of all knowledge."

The subject of ethics is receiving much attention, many works appearing on the whole of morality or on some special department. The ground of obligation, the nature of conscience, the freedom of the will, are frequently discussed, and strenuous efforts are made to put morality on an immovable and fruitful basis. A new book on Conscience and Modern Culture, by Hugo Sommer, is directed against the materialistic tendencies of the day, and also opposes communistic ethics. A few sentences will indicate its spirit: "Only the conception of perfect personality harmonizes with our notion of God." "No man has an inherent right to existence, consequently none to a particular kind

of existence. The life of man and of all creatures is rather a free gift of God, and it is the first duty of each one who has received this gift to accept it gratefully in that form in which it is offered to him, and not to envy others who are more favored." "God is the living fountain of all good. Only in the light of faith and in the consciousness of yielding to Him do we become fully aware of what we ought to be and do. Human aims have moral worth only so far as they harmonize with the will of God. As love is the divine source whence our whole life springs. so love ought to be the controlling motive of life, and should be the living bond which connects us with the world and determines our relation to it. The individual ought to leave his egotistic isolation and serve the community; he ought to strive and act for all, not merely for self." These utterances are the more signifi cant because the book professes to occupy a purely philosophical, not a religious, standpoint.

It is evident that more prominence is given to religion and its claims than formerly. As the wars with Napoleon had a quickening effect on the religious life of Germany at the beginning of this century, so it may be that the late war with France had something to do with the renewed interest in religion. Not only are attacks on Christianity met with vigor, but on public occasions, even when there seems to be no particular demand for it and when the indifferent and hostile least expect it, testimony in favor of faith is given. Thus recently, at the close of an address before a philosophical society, the speaker, referring to his whole argument, said: "These are my reasons for being an orthodox believer." Efforts are also made to bring faith nearer to men of science. When a few years ago Professor Riehim was inaugurated Rector of the University of Halle, he delivered an address on the influence of religion on science, in which he said: "In the religious feeling and conviction lies the mightiest impulse to rise above the merely phenomenal world to its source and essence, and above the region of observation and time and space to the invisible, the spiritual, and the eternal." He claimed that the progress of science depends on both moral and religious conditions. "The science of to-day cannot dispense with that unifying and purifying power which springs from the depth of the religious life, and which directs the aim of science to the highest good." The closing words of the address are: "The fear of the Lord is the beginning of wisdom."

The fact that the Emperor, Bismarck, and Moltke are firm believers naturally has considerable influence. And when we look to the recent deaths of eminent men we find that quite a number gave emphatic testimony of faith in Christ. Not only was this the case with Dorner and J. P. Lange, but also of others who were not theologians. Not long ago literary men gathered from all quarters at the grave of Eman

uel Geibel, the most eminent of recent lyric poets of the Fatherland. At his funeral special stress was laid on his piety. "Amid all his temptations he preserved from his youth till his old age a pious Christian heart. Although so richly endowed mentally and exalted so greatly, he never exalted himself above the Lord, or opposed Him to whom he owed all, but always freely gave Him the glory before the whole world." While an enemy of mere formality, he held with childlike faith the essence of the Gospel-"namely, the divine love and grace revealed to the sinner in Christ. This faith was manifest in his life and works, in his addresses and poems, and in his joys and sorrows." The recently deceased philosopher, Professor Ulrici of Halle, was well known as an able defender of Christian truth. Professor Lepsius, of Berlin, made his reputation as an Egyptologist, and was recognized as one of the most eminent in that department. But he was also known as a devoted Christian. He translated the Gospel into the Nubian language, and thus did important service to the cause of missions, When at the head of a learned expedition in Egypt, he himself conducted the relig ious services every Sunday. Court - preacher Koegel said at his funeral: "He found Christ and was not ashamed of His Gospel.... Christ was the centre and the aim of his life; therefore his life and death were so peaceful."

There are living to-day in Berlin a daughter of Schleiermacher, a son of Schelling, and also one of Hegel. At the beginning of this century these names were among the most eminent in Germany, and their systems have exerted great influence on theological and philosophical thought. All three were charged with pantheism, and their teachings have frequently been used by professed disciples against evangelical doctrines. It is a significant sign of the times that the children referred to are all pronounced adherents of evangelical Christianity.

Skepticism is not only cold and heartless, but it has also proved itself unfruitful. It is destructive, not constructive; instead of kindling enthusiasm, it dispirits and deadens. Many have experienced the truth of Goethe's words:

Properly speaking, the most peculiar and the deepest problem of the history of the world and man-a problem to which all others are subor dinate-is the conflict between unbelief and faith. All epochs in which faith reigned, whatever its form, were brilliant, exalting, and fruitful. All epochs, however, in which unbelief, in any form, gained a sad victory, though for a moment they might seem to be bright, vanish from the vision of posterity, since no one cares to take the trouble to learn what is unfruitful of results." And perhaps still more have realized the force of the words of the great chancellor, who, himself at the height of fame, pronounces fame empty, and adds: "I do not comprehend how a man can endure this life unless he believes in another and a better one."