To the believing Christian a different grave opens on Easter day. From it comes the risen God-man; in His hand the banner of immortal victory. It points the way to true human greatness, to a superior humanity according to the will of God. Man longs for perfection; he longs to go beyond the narrow limits of his present condition. But modern man wants to rise to greatness by his own strength, without help from above; he would rise with giant bounds, without law. In his weakness he falls; error and scepticism and the loss of morality are the bitter fruit. Another way is pointed out by the great Friend of Man. Humanity is to be led on the way of progress by the hand of God, by faith in God, supported by His grace; thus man shall participate in God’s nature, shall one day attain his highest perfection in eternal life, far beyond the limits of his present condition. “I am the way, the truth, and the life.” Chapter III. Subjectivism And Its Freedom. The tendency of the modern intellect to independence in its own peculiar sphere of thinking and knowing, cannot fail to work itself out energetically. In this sphere it leads naturally to that view of human reasoning called subjectivism: the thinking or reasoning subject is its own law, the autonomous creator and guide of its thought. Herein lies the _essential presumption_, the very core, of the liberal freedom of science. Wherever we turn we meet subjectivism with its autonomous rejection of all authority, its arbitrary separation of knowledge from faith, its agnosticism, its relativity to truth as the moving factor of, and the ostensible warrant for, this freedom, especially in the sphere which it considers peculiarly its own, philosophy and religion. Only when we look closer into its philosophical premises will it be possible to form a judgment of the “scientific method” it employs in this, its peculiar sphere, and of the justice of its claim to be the sole administrator of man’s ideal possessions, and to be altogether “independent of every view not conforming to this scientific method.” Before considering subjectivism let us by way of preface set down a few considerations on the nature of human, intellectual perception. Objectivism and Subjectivism. It always has been, and still is, the firm conviction of unbiassed men,—a conviction which irresistibly forces itself upon us,—that in our intellectual perception and thought we grasp an _objective, exterior order of things, an existence distinct from our thought_; of this objective reality we reproduce an image in our minds, and thus grasp it intellectually. _Cognitio est similitudo rei_, says the old school; that is, Knowledge is the reproduction of an objective reality, which thus becomes the criterion of cognition. The reproduction is a counterpart of the original. In this perfect resemblance of our cognition to the objective reality there has ever been recognized the _truth_ of knowledge.