Mr. Belloc is so far removed from me mentally that he is unable to believe that this, clearly and honestly, is how I see things; he is moved to explain it away by saying that I am trying to “get rid of a God,” that I am a rotten Protestant, that this is what comes of being born near London, that if I knew French and respected the Gentry all this would be different, and so on, as the attentive student of his great apology for Catholicism has been able to observe. But all the while he is uncomfortably on the verge of being aware that I am a mere reporter of a vast mass of gathered knowledge and lengthened perspectives that towers up behind and above his neat and jolly marionette show of the unchanging man and his sins and repentances and mercies, his astonishing punishments, and his preposterous eternal reward among the small eternities of the mediæval imagination. I strut to no such personal beatitude. I have no such eternity of individuation. The life to which I belong uses me and will pass on beyond me, and I am content. THE NEW THOUGHT AND THE OLD Mr. Belloc is completely justified in devoting much more than half his commentary to these fundamental issues and dealing with my account of the appearance of Christianity and the story of the Church much more compactly. It is this difference at the very roots of our minds which matters to us, and it is the vital question we have to put before the world. The rest is detail. I do believe and assert that a new attitude to life, a new and different vision of the world, a new moral atmosphere and a different spirit of conduct, is coming into human affairs, as a result of the scientific analysis of the past hundred years. It is only now reaching such a clearness of definition that it can be recognised for what it is and pointed out.