intellect, which is only a small portion of life, therefore limited,
partial, and (because of this) sometimes entirely wrong in its
conclusions independently arrived at along these necessarily
circumscribed lines.

The second possible error is that philosophy is the affair of a small
group of students and specialists, quite outside the purview of the
great mass of men, and that it owes its existence to this same class of
delving scholars, few in number, impractical in their aims, and sharply
differentiated from their fellows. On the contrary it is a vital
consideration for all those who desire to "see life and see it whole" in
order that they may establish a true scale of comparative values and a
right relationship between those things that come from the outside and,
meeting those that come from within, establish that plexus of
interacting force we call life. As for the source of philosophic truth,
Friar Bacon put it well when he said "All the wisdom of philosophy is
created by God and given to the philosophers, and it is Himself that
illumines the minds of men in all wisdom." It is a whimsical
juxtaposition, but the first pastor of the Puritans in America, the Rev.
John Robinson, testifies to the same effect. "All truth," he says, "is
of God ... Wherefore it followeth that nothing true in right reason and
sound philosophy can be false in divinity.... I add, though the truth be
uttered by the devil himself, yet it is originally of God." There are
not two sources of truth, that of Divine Revelation on the one hand,
that of science and philosophy and all the intellectual works of man on
the other. Truth is one, and the Source is one; the channels of
communication alone are different. But truth in its finality, the
Absolute, the _noumenon_ that is the substance of phenomena, is in
itself not a thing that can be directly apprehended by man; it lies
within the "ultra-violet" rays of his intellectual spectrum. "The