Now, on the theory that religion is in effect necessary to evolution, and further, that it represents fundamentally an emanation from the plane of spirit, i.e. from a region transcending our phenomenal existence, what would nineteenth century intelligence _a priori_ expect of the various divergent religious systems? That amid variations, some striking similarities would exist to indicate the identity of their original source. It would expect also to find some statement of facts in nature not otherwise known to man, some recognition of the stupendous movement of evolution—the elucidation of which in its physical aspect is the grand achievement of modern science—and some hint of the laws governing that movement. Further, it would expect to find guidance to right conduct and some indications of the paramount purpose and end of universal life. Hitherto, as it happens, the investigating spirit of modern science has concerned itself little with theological matters; and the recognized exponents of our own racial theology are incompetent judges here. Their training has made of them religious specialists so interpenetrated by sectarian dogma that they are incapable of assuming the mental attitude of a genuine criticism claiming no superiority for Christianity over other great religions, save such value of position as lies in its later birth and development. Outside the churches, however, comparative theology is not neglected, and it is freely admitted now by many earnest students of the subject that all the great religions of the world possess spiritual, ethical and philosophical ideas in common.