as before, we may say that Christianity is able to do justice to all the
truth involved in the doctrine of evil, avoiding any superficial optimism,
and recognizing the fact that all true life must partake of the nature of
a battle.

The positive side of Egyptian religion we saw to be a recognition of the
divine element in nature, of that plastic, mysterious life which embodies
itself in all organisms. Of this view we find little stated explicitly in
the New Testament. But that the principles of Christianity contain it,
implicitly, in an undeveloped form, appears, (1.) Because Christian
monotheism differs from Jewish and Mohammedan monotheism, in recognizing
God "_in all things_" as well as God "_above all things_." (2.) Because
Christian art and literature differ from classic art and literature in the
_romantic_ element, which is exactly the sense of this mysterious life in
nature. The classic artist is a ποιητής, a maker; the romantic artist is a
troubadour, a finder. The one does his work in giving form to a dead
material; the other, by seeking for its hidden life. (3.) Because modern
science is _invention_, i.e. finding. It recognizes mysteries in nature
which are to be searched into, and this search becomes a serious religious
interest with all truly scientific men. It appears to such men a profanity
to doubt or question the revelations of nature, and they believe in its
infallible inspiration quite as much as the dogmatist believes in the
infallible inspiration of Scripture, or the churchman in the infallible
inspiration of the Church. We may, therefore, say, that the essential
truth in the Egyptian system has been taken up into our modern Christian
life.

And how is it, lastly, with that opposite pole of religious thought which
blossomed out in "the fair humanities of old religion" in the wonderful
Hellenic mind? The gods of Greece were men. They were not abstract ideas,