altogether too attenuated for me; besides, this makes Him so much everywhere that He seems to be nowhere. Here I am, without a God, working myself nearly to death in a great Church; and my heart is breaking for a Father to whom I can go, as I once did, with all my hopes and fears. Moreover, all my young women friends feel as I do. We often speak of this among ourselves without knowing where to turn for relief."

The distressing experience of this minister's wife is more common than many think. With her type of mind it was inevitable that she should experience doubt while passing from the crude to the mature. Being bright, consecrated, and sincere she had simply hastened the crisis. That the Church is not always present to take care of its own passengers when they arrive at these way-stations is the greater pity; because representatives of various spiritual inns will be sure to meet every incoming train. And if the Church is neglectful of its spiritual pilgrims, it compels them to spend their night of doubt in the depot or on a bench in the park exposed to the tender mercy of religious fakers. Were the difficulties of this minister's wife met, it would be a great blessing to her and to thousands of other troubled souls; and at the same time it would immeasurably enrich our common Christian life.

Because of our newly acquired knowledge of the physical universe multitudes, both without and within the Church, are asking what God is and where He is that they may find Him.

The poverty of faith and confusion of ideas concerning God were recently brought to light by Professor Leuba in his questionnaire. Many seem to think there is no place for God in their conception of the universe. Having no longer a satisfying idea of God, the thought of Him is fading from their minds. And while some rejoice in their scepticism, others deeply regret a waning faith.

All this only proves that the world is over-ripe for a finer conception of God and His universe; and that a better and more definite idea must be obtained, or doubt will run into positive unbelief. Modern learning is thought by many to be particularly hard on faith. Some of us, however, have found the world of modern knowledge more congenial to faith and much superior to the old unscientific world as a place in which to live the simple Christian life. This better vision should be given to the people with all possible speed. They should be taught to see that as boulevards and steel bridges are superior to mud roads and dangerous fords, so the new Christian highway is better than the old. Nevertheless, new knowledge in certain directions does present grave difficulties for those who retain crude conceptions of God and erroneous views of His relation to the forces of nature that envelop us. Until we do the work that our times demand of us, even Christians may not hope to remain immune from the devastating influences of doubt. There is a deep cry in the modern soul that must be met.

While our hope of knowing God rests on His immanence yet the idea of immanence has not been sufficiently clarified to meet our practical demands. If we continue to teach the beautiful doctrine that God is everywhere, in the vague way that is now so prevalent, an ever increasing number will surely come to believe that He is nowhere.

Lovingly and faithfully our mothers taught us that God was everywhere in all majesty and power. But it was different. They believed that God had a form, or nucleus, in heaven, and that His spirit radiated from this form to the remotest particles of matter in the universe. They also believed that when transported at death to His central abode they should look with rapture upon His ineffable being. They expected to see the glorious presence of the Father distinct from the glorified body of Jesus. In their thought, the visible Jesus was literally on the right hand of a visible Father. However, this conception of a visible and localized God in heaven is either gone or going; and for the average mind there remains a Deity, if any, as attenuated as stellar ether, and scarcely more personal than the forces of nature. No one ever made a more rational demand than the minister's wife when she asked for a particular God to supplement a universal God.

We must get on common ground with our fellows, if we really wish to help, and sow our seed in the soil of living minds. The supreme need of the hour is for someone to help the masses to move out of the old "shack" of an unscientific world into God's beautiful, expanding palace. Though some new frames are needed for the old pictures, yet no treasure should be left to perish in the old "shack"; because the ampler world of modern knowledge will never be home until the pictures of our childhood hang on the wall and the fire burns in the furnace. The larger abode of a scientific universe is a veritable prison when we have cast out the God of our fathers. But whether we would or not, we must learn to do business in the new world; and sooner or later we shall learn that we can not do business in one kind of a universe and foster religion in another. Religion must thrive in the new world or perish. Neither is it enough for a few scholars to see their way in the new order; they must show others how to be religious without stultifying their intellects. In other words, men must see before a religious appeal can reach their conscience.

There are as many ways of becoming a sceptic as there are of becoming a Christian. We must admit, however, that careless living has multiplied the difficulties of faith for every one of us. And yet, a sincere effort to make religion real in one's own personal experience often hastens unbelief. Those who think that no one honestly doubts the existence of God have a poor knowledge of the facts; because, in many minds, this is the only serious doubt. If only they could make this point secure, everything else would fall in line as a matter of course. To a singular degree this has been true in my own case. The one word "God" is a creed large enough to burst all little worlds, if the word stands for a fact which has any worthy meaning. Some people, always wondering whether God is good to them, or whether He really thinks of them at all, are greatly shocked if some one else doubts God's existence. Whereas, to believe in Christ's God and at the same time doubt His goodness is a flat contradiction. For many of us this would be impossible.

Following the advice of friends—whose judgment I trust—I venture to give a simple history of my own early religious life. This is for the sake of finding a point of contact with those who have little or no faith; and with the hope of stating some of the real problems. Some may think this a dangerous thing to do. But unless we know the problems of suffering souls, how are we to solve them? Besides, the knowledge of another's difficulty with its solution, should enrich the faith of one having no serious difficulties of his own; and certainly it would make him more useful among people differently constituted from himself.

My father became a Protestant at twenty years of age to the great distress of his Roman Catholic mother. At twenty-two he married Sarah Elizabeth Carr of Great Dalby, England. They were married in the quaint old church of the town by the Episcopal rector. Later, my father preached in England for the Wesleyans. However, on coming to America in 1857 he identified himself with the United Brethren and remained with them until his death. As he located in what was then the frontier of this country, I can duplicate out of my own life much that is to be found in "Black Rock" and "Sky Pilot." In the midst of much irreligion, my parents put vital religion into the very marrow of my bones.

Going far and near