In reality it is not I with my via media that am guilty of compromise; it is the Hyper-orthodox (if I may use a term that is nominally meaningless but really quite intelligible) and the Agnostic. For the Hyper-orthodox say “Accept the Scriptures in a lump.” Why? “Because it would be so very inconvenient not to have an infallible guide.” Of course they do not say so in these precise words: but this is what their replies ultimately amount to. Again the Agnostics say, “Reject the Scriptures _in toto_.” Why? “Because it would be so very inconvenient to weigh evidence and discriminate the true from the false.” It is these, not I, who are calling in emotion to do the work of Reason, and who (partly, I think, to avoid facing unpalatable facts) force Reason to make a compromise with prejudice. “Convenience,” as I have pointed out in a previous letter, may be a legitimate basis for accepting as a Law of Nature the tried and tested suggestions of the Imagination; but it is not a legitimate basis on which to construct a belief in the genuineness of the Book of Daniel or the Second Epistle of St. Peter. Let me mention one point where, in appearance, but not in reality, my theory is liable to the charge of compromise: I mean the discussion of the Miraculous Conception and the Supernatural Incarnation. In discussing the Miraculous Conception I have advised you to trust to your Reason alone, because here you have to deal with a statement of physical facts, true or untrue, and to be proved or disproved by evidence; but as regards the Supernatural Incarnation and the statement that the Word of God became a human spirit, I have pointed out that here we have a statement that cannot be proved or disproved by simple historical evidence, nor even by miracle, because even if an archangel descended from heaven to trumpet forth a “Yes” or “No” to the world, the message might be from the Devil. If then we are to believe in the Incarnation we must have a twofold testimony. First must come the historical evidence indicating the words, and deeds, and character, and results, of the life of Christ, the truth of which must be judged by the Reason; and then there must come the witness of the conscience exclaiming “This life is divine; this man is one with God.” Consequently it is quite possible to accept the Supernatural Incarnation while denying the Miraculous Conception; and this I have felt obliged to do. But where is the compromise or inconsistency? I am compelled by evidence and Reason to deny the truth of the Miraculous Conception, on account of the very small amount of evidence for it and the very large amount of evidence against it; I am equally compelled by evidence and Faith to accept the Supernatural Incarnation, because the evidence convinces me that a certain life has been lived on earth, and my conscience convinces me that this life could not have been lived by any being who was not one with God.