The recent disparagement of intellectualism is probably a reaction against the extreme absolutism of German idealism which, beginning with Kant, found fullest expression in Fichte, Schelling and Hegel. But the true way to meet exclusive rationalism is not to discredit the function of mind, but to give to it a larger domain of experience. We do not exalt faith by emptying it of all intellectual content and reducing it to mere subjective feeling; nor do we explain genius by ascribing its acts to blind, unthinking impulse. 'The real is the rational,' says Hegel. Truth, in other words, presupposes a rational universe which we, as rational beings, must assume in all our thought and effort. To set up faith against reason, or intuition against intelligence is to set the mind against itself. We cannot set up an order of facts, as Professor James would have us do, outside the intellectual realm; for what does not fall within our experience can have for us no meaning, and what for us has no meaning cannot be an object of faith. An ineradicable belief in the rationality of the world is the ultimate basis of all art, morality and religion. To rest in mere intuition or emotion and not to seek objective truth would be for man to renounce his true prerogative and to open the door for all kinds of superstition and caprice. III. In the truest sense it may be claimed that this is the teaching of Christianity. When Christ says that we are to love God with our minds He seems to imply that there is such a thing as intelligent affection. The distinctive feature of our Lord's claim is that God is not satisfied when His creatures render a merely implicit obedience; He {66} desires also the enthusiastic use of their intellect, intent on knowing everything that it is possible for men to know about His character and ways. And is there not something sublime in this demand of God that the noblest part of man should be consecrated to Him? God reveals Himself in Christ to our highest; and He would have us respond to His manifestations with our highest. Nor is this the attitude of Christ only. The Apostle Paul also honours the mind, and gives to it the supreme place as the organ of apprehending and appropriating divine truth. Mr. Lecky brings the serious charge against Christianity that it habitually disregards the virtues of the intellect. If there is any truth in this statement it refers, not to the genius of the Gospel itself, nor to the earlier exponents of it, but rather to the Church in those centuries which followed the conversion of Constantine. No impartial reader of St. Paul's Epistles can aver that the apostle made a virtue of ignorance and credulity. These documents, which are the earliest exposition of the mind of Christ, impress us rather with the intellectual boldness of their attempt to grapple with the greatest problems of life. Paul was essentially a thinker; and, as Sabatier says, is to be ranked with Plato