vitality existing in the world, we must persist in thinking that their triumphant tone is some what prematurely assumed. {177} We insist that the problems of bygone ages are the problems of the present ages, and that the solutions of bygone ages are the only real ones, as true and as necessary at the present moment as they have ever been. The restless mind of the non-Catholic world, having broken away from its intellectual centre to wander aimlessly in the infinite void, has plunged itself anew into all the puzzle and bewilderment from which Christianity with its divine philosophy had once delivered it, and, wearied with its wanderings, longs and yet delays to return to its proper orbit. Hence the great problems of past ages have become emphatically the problems of the present, and must be answered anew, by the same principles and the same truths which past ages found sufficient, yet presented in part in modified language, in a new dress, and with special application to new phases of error. The title _Problems of the Age_ is therefore fully justified as the most felicitous and appropriate which could have been chosen for a treatise intended to meet the wants of those who are seeking for help in their doubts and difficulties respecting both natural and revealed religion. Any believer in the Christian revelation who cannot recognize this, and heartily sympathize in any well-meant effort to present the Christian mysteries in an aspect which may attract honest and candid doubters or unbelievers, shows that he has mistaken his side, and has more intellectual sympathy with unbelief than he would willingly acknowledge, even to himself.