SIR: Will you permit me to say a few words supplementing your review of Through Nature to God? To those who have perused Mr. Fiske’s latest three scientifico-theological booklets, and also his Cosmic Philosophy, it can not be new that their author has become entangled in hopeless contradictions of himself. The limited space of a letter does not allow of adducing more than one remarkable passage from Cosmic Philosophy, demonstrating the antithesis between the arguments of this work and Mr. Fiske’s latest opinions, these new thoughts having been developed, as he tells us, by “carrying such a subject about in his mind for” twenty-five years. We are told in Through Nature to God (page 12) that “it has usually been found necessary to represent the Creator as finite either in power or in goodness, although the limitation is seldom avowed, except by writers who have a leaning toward atheism and take a grim pleasure in pointing out flaws in the constitution of things. Among modern writers” Comte and Mill are conspicuous for such a “leaning toward atheism.” Then we are informed (page 20) that the “shock which such a clear, bold statement gives to our religious feelings is no greater than the shock with which it strikes counter to our modern scientific philosophy.” And a little further on we find that “the God which Mr. Mill offers us, shorn of the attribute of omnipotence, is no God at all.” If the reader will now open Cosmic Philosophy, he is told in vigorous language (vol. ii, p. 405) that “if there exist a personal Creator of the universe who is infinitely intelligent and powerful, he can not be infinitely good; if, on the other hand, he be infinite in goodness, then he must be lamentably finite in power or in intelligence. By this two-edged difficulty, theology has ever been foiled.” Then (vol. ii, p. 406) Mr. Fiske, quoting from Mill, expresses his entire concurrence with the views of this eminent thinker, and adds (vol. ii, p. 407), “With Mr. Mill, therefore, ‘I will call no being good who is not what I mean when I apply that epithet to my fellow-creatures.’ And, going a step further, I will add that it is impossible to call that being good who, existing prior to the phenomenal universe and creating it out of the plenitude of infinite power and foreknowledge, endowed it with such properties that its material and moral development must inevitably be attended by the misery of untold millions of sentient creatures for whose existence their Creator is ultimately alone responsible.” No comment of mine can show more clearly than the passages cited above the “conversion” of Mr. Fiske, against which imputation so much subtle ingenuity is expended in the preface to The Idea of God.