I. In proposing to consider the origin and growth of faith, we have a practical, and not a merely theoretical, aim. We are thinking of the actual problems which are, at this moment, encompassing and hindering faith: and it is because of their urgency and their pressure, that we find it worth while to go back upon our earliest beginnings, in order to ask what Faith itself means. For only through an examination of its nature, its origin, and its structure, will it be possible for us to sift the questions which beset us, and to distinguish those to which Faith is bound to give an answer from those which it can afford to let alone. We set out then on our quest, in the mind of those who have felt the trouble that is in the air. Even if we ourselves be not of their number, yet we all suffer from their hesitation: we all feel the imparted chill of their anxieties. For we are of one family: and the sickness, or depression of some, must affect the whole body. All of us, even the most confident, are interested in the case of those who are fearing for themselves, as they sadly search their own hearts, and ask, 'What is it to believe? Do I know what it is to believe? Have I, or have I not, that which can be called "faith"? How can I be sure? What can I say of myself?' Such questions as these are haunting and harassing many among us who find themselves facing the Catholic Creed, with its ring of undaunted assurance, with its unhesitating claim to unique and universal supremacy, and contrast with this their own faint and tentative apprehension of the strong truths, which are so confidently asserted. Such men and women are anxious and eager to number themselves among those that believe: but can they call this temper 'belief,' which is so far below the level of the genuine response which those Creeds obviously expect? Where is the blitheness of faith? Where is its unshaken conviction? Where is its invincible simplicity? Why is it that they only succeed in moving forward with such painful indecision? Now, it is to this temper that this essay is addressed. It does not aim at convicting a hostile disbelief, but at succouring a distressed faith. And this it does under the conviction that, in so doing, it is responding to the peculiar character and needs of the situation.