The obvious criticism on this notion of religious truth as purely moral and practical is that it is itself abstract and one-sided. The universe as it appears to discursive thought, with its vast system of seemingly uniform laws, which operate without much consideration for our wishes or feelings, must be at least an image of the real universe. We cannot accept the irreconcilable dualism between the will-world and the world of phenomena which the philosophical Modernists assume. The dualism, or rather the contradiction, is not in the nature of things, nor in the constitution of our minds, but in the consciousness of the unhappy men who are trying to combine two wholly incompatible theories. On the critical side they are pure rationalists, much as they dislike the name. They claim, as we have seen, to have advanced to philosophy through criticism. But the Modernist critics start with very well-defined presuppositions. They ridicule the notion that 'God is a personage in history'; they assume that for the historian 'He cannot be found anywhere'; that He is as though He did not exist. On the strength of this presupposition, and for no other reason, they proceed to rule out, without further investigation, all alleged instances of divine intervention in history. Unhampered by any of the misgivings which predispose the ordinary believer to conservatism, they follow the rationalist argument to its logical conclusions with startling ruthlessness. And then, when the whole edifice of historical religion seems to have been overthrown to the very foundations, they turn round suddenly and say that all their critical labours mean nothing for faith, and that we may go on repeating the old formulas as if nothing had happened. The Modernists pour scorn on the scholastic 'faculty-psychology,' which resolves human personality into a syndicate of partially independent agents; but, in truth, their attempt to blow hot and cold with the same mouth seems to have involved them in a more disastrous self-disruption than has been witnessed in the history of thought since the fall of the Nominalists. In a sceptical and disillusioned age their disparagement of 'intellectualism' or rather of discursive thought in all its operations, might find a response. But in the twentieth century the science which, as critics, they follow so unswervingly will not submit to be bowed out of the room as soon as matters of faith come into question. Our contemporaries believe that matters of fact are important, and they insist, with ever-increasing emphasis, that they shall not be called upon to believe, as part of their religious faith, anything which as a matter of fact, is not true. The Modernist critic, when pressed on this side, says that it is natural for faith to represent its ideas in the form of historical facts, and that it is this inevitable tendency which causes the difficulties between religion and science. A sane criticism will allow that this is