thou strugglest with thyself and cryest for help, by this struggle and cry I draw thee to myself, and answer thy prayer. Thy fear and thy love are the signs of my forgiveness, and in thy words, "O Allah! is a multitude of answers, "I am with thee."

"

THE IDEALS OF UNBELIEF

I

THE ancient words, "The fool hath said in his heart, there is no God," apply with especial force to-day. Their truth is plainer than the sun, although now all" progressive minds" are possessed by a passionate desire to live without God, to conceal Him, to deny His presence. Even men at heart benevolent and honourable ask themselves how they may realise benevolence, honour, and conscience without God.

The Government of France, in the last stage of political disintegration, has organised its national schools without God. Among us, unhappily, certain representatives of intelligence have rivalled the Moscow princess, who said, "Ah, France, no better country in the world!"-for not long ago a celebrated schoolmaster pointed out the French scholastic system as a model worthy of imitation.

Among the latest books officially prescribed for study in the female schools of France is one entitled, "Instruction Morale et Civique des Jeunes Filles." This is in the nature of a secular catechism of morals, appointed to replace the study of the Word of God.

This book is worthy of notice. It is divided into three sections, each bearing a different title. The first is composed of certain moral precepts on duty, honesty, conscience, and so forth. The second part

contains a short description of the State and of the national institutions. The third part treats of woman, her mission, faculties, and virtues. The matter in the

book is concise, simple, and clear, written as a textbook ought to be with a multitude of clear examples and illustrations. No exception can be taken to the manner of this book; it preaches order, good morals, purity of thought and intention, kind deeds; it approves with emphasis the sentiment and recognition of duty, and carefully sets forth a woman's duties in social and domestic life.

One thing alone is notable. On no single page is mentioned the name of God, nor is there the slightest reference to the religious feeling. The author, after explaining the great importance of the part played in man by conscience, defines it thus: "Conscience is our conception of the opinion which others have about us and our actions" (considération de l'opinion des autres). On this treacherous and mutable base, the opinion of others, is affirmed the moral foundation of our lives. How excellently this. illustrates the ancient proverb, "Who thinks himself too wise becomes a fool."

Unhappily, to this stream of idiotcy flooding France to-day are drawn even from our poor Russia little rills of native intelligence; and in our newspapers and gazettes, in our leading articles and feuilletons are repeated in chorus the words of the Moscow princess. To the same chorus too often are drawn those well-meaning, but simple and inexperienced men, who fancy newspapers must bring to them some "new word" of civilisation.

Nothing is more deplorable than the reasoning on

the subject of education of our journalist critics, who tell us that while religion and religious training are indispensable, churches and ministers must be abolished. Sometimes they speak more plainly. "We do not reject religious teaching, we even demand it; we cannot understand education without it; but we object to Clericalism." By this term we must understand the Church and everything appertaining thereto. This Jesuitical casuistry, which the apostles of popular education have made peculiarly their own, misleads many readers who cannot appreciate subtlety in writing.

These good men do not know that the word religion, as many other words, has changed its signification, and is made by many to imply something from which, if they but understood it, believers in God would recoil with abhorrence. They do not know that in our time religion may exist without God, and that the very word God, in its application by so-called men of science, has a double meaning.

In 1882 appeared a appeared a remarkable book which awakened general interest. Therein the negation of God, by the enemies of all religion, was expressed with ferocity, with reckless and malicious irony, with a demand for the exclusive consideration of matter in the universe. The first part of the work expressed, in a tranquil tone, with dignity, with an ideal outlook on life, the whole teaching of the This book was entitled religion without God. This book "Natural Religion" (London, 1882). Its author, Professor Seeley of Oxford, was he whose former. "Ecce Homo," which appeared ten years before, had attracted the attention, not only of men of

science, but of religious idealists who sought in it some new word on Christ and the Christian faith. A Russian translation of this latter work has been published by an admirer.

But to the adherents of the Church Mr Seeley's work seemed strange and questionable. Few could look on it without distrust.

This book contained an artistic analysis of the earthly life and character of Jesus Christ, treating exclusively of his human nature. It was written

in a spirit of deep piety, in the language of philosophy, with occasional recourse to the terminology of theologians. The object of the work seemed to be to hold up the image of Christ to pious imitation. The author, it seemed, was a Christian, full of religious feeling. But many religious readers took alarm, as if their views and sentiments of Christianity were not in accord with the views and sentiments of the author. The picture of Christ was a picture of supreme holiness, purity, and goodness, but not that picture which we have been taught to venerate from childhood-not the Christ honoured by the. Christian Church. Something discordant appeared throughout the book, as if the author had either lost all faith, or was on the point of losing it. Nevertheless, the writer plainly affirmed his faith in the existence of a personal God; in the immortality of the human soul; in the Messianic significance of the appearance of Christ; and even, although with some hesitation, in the reality of His miracles.

Ten years passed; again Mr Seeley appeared as the inspired prophet of religion, this time a new religion, and not the religion of Christ. The ancient