When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, it is in reality attesting the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things _sensu proprio_, can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realized. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects. Hence the Augustinian doctrine, confirmed by Luther, is the complete form of Christianity; and the Protestants of to-day, who take Revelation _sensu proprio_ and confine it to a single individual, are in error in looking upon the first beginnings of Christianity as its most perfect expression. But the bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrine in all seriousness as true _sensu proprio_, and as absurdities form an essential part of these doctrines, you have the great mischief of a continual fraud. And, what is worse, the day arrives when they are no longer true _sensu proprio_, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. And as all religions are in a greater or less degree of this nature, we must recognize the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify. I have said that the combination of the Old Testament with the New gives rise to absurdities. Among the examples which illustrate what I mean, I may cite the Christian doctrine of Predestination and Grace, as formulated by Augustine and adopted from him by Luther; according to which one man is endowed with grace and another is not. Grace, then, comes to be a privilege received at birth and brought ready into the world; a privilege, too, in a matter second to none in importance. What is obnoxious and absurd in this doctrine may be traced to the idea contained in the Old Testament, that man is the creation of an external will, which called him into existence out of nothing. It is quite true that genuine moral excellence is really