that the grace of God is distributed denominationally. The Christian
virtues, so far as we can see, flower impartially in the souls of
Catholic and Protestant, of Churchman and Schismatic, of Orthodox and
Heretic. And the test, 'by their fruits ye shall know them,' cannot be
openly rejected by any Christian. But fanatical institutionalism has
been the driving force of Catholicism as a power in the world, from the
very first. The Church has lived by its monopolies and conquered by its
intolerance. The war has given a further impetus to the fall of this
belief, which, with its dogma, _Extra ecclesiam nulla salus_, was
tottering before the crisis came.

The prospects of Christian theology are very difficult to estimate; and
I am so convinced myself of the superiority of the Catholic theology
based on Neoplatonism, that I cannot view the matter with impartial
detachment. We all tend to predict the triumph of our own opinions. But
miracles must, I am convinced, be relegated to the sphere of pious
opinion. It is not likely, perhaps, that the progress of science will
increase the difficulty of believing them; but it can never again be
possible to make the truths of religion depend on physical portents
having taken place as recorded. The Christian revelation can stand
without them, and the rulers of the Church will soon have to recognise
that in very many minds it does stand without them.

I have already indicated what I believe to be the essential parts of
that revelation. Whether it will be believed by a larger number of
persons a hundred years hence than to-day depends, I suppose, on whether
the nation will be in a more healthy condition than it is now. The chief
rival to Christianity is secularism; and this creed has some bitter
disappointments in store for its worshippers. I cannot help hoping that
the human race, having taken in succession every path except the right