I say "what he calls Christianity," for his argument is prone to fall into a vicious circle; he arbitrarily calls all that is satisfying to him by the name of Christianity. It endorses, he says, a "first loyalty to things" and enjoins the "reform of things;" it commands a man "not only to look inwards, but to look outwards." God is a part of the cosmos, and yet he is distinct from it and from us, or we could not worship him. Christianity commands us to desire to live, and it commands us to be glad to die (and this contradiction, he says, like all the others, is human, just as the virtue of courage is human; for does not courage mean "a strong desire to live taking the form of a readiness to die?"). It is against compromise, against the "dilution of two things" neither of which "is present in its full strength or contributes its full colour;" it endorses the extremes of pride and humility, anger and love, mercy and severity. It is full-blooded, allowing place for every human emotion, directing anger against the crime, and love towards the criminal. And he draws a fanciful and grotesque picture of the Christian Church as a "heavenly chariot" whirling through the ages "fierce and fast with any war-horse," swerving "to left and right, so as exactly to avoid enormous obstacles." I shall not examine this fanciful picture. The Christian Church may have indulged every extreme in human life, but the Christianity of the Bible takes sides more definitely. And as for the Catholic Church, embracing as it did so many seemingly contradictory elements, it is nevertheless true that at one time it failed to satisfy human nature because it was too ascetic, and at another time it caused bloody revolt because it was worldly and luxurious. I need not pursue this question, for the "orthodoxy" which Mr. Chesterton defends is not the teaching of the Christian Churches. At first sight it seems to be anarchy modified by mysticism and friendship for persons. But it is more than that. Negatively it is a protest against false culture and cant, and we cannot fail to see that it is at the same time a protest against that virtue which is the predecessor of false culture--the incessant, arduous effort to seek truth with the help of the intellect and the reason. Positively, it champions the spiritual perceptions on the one hand, and the physical sensations on the other--the excellences of the manifold activities of the human body and soul. Both in his view provide the proper avenues of truth. Every spiritual emotion and every animal passion are in themselves good and excellent. For him the struggle of life resolves itself into a romantic game, with immortality as its conclusion. The one discipline which he upholds, the only precept he has really taken from Christianity, is that arising from love for your neighbour. That unnamable quality in life which in every deeper feeling and every keen perception lights the spirit and charges it with intuitive knowledge is in his