and their support. Let it be observed, however, that when it is said
that we are living in extraordinary times, that we are passing through
an unequalled crisis, that the like of what we see was never seen
before, and so on, we must always regard conclusions of this nature with
distrust. Our personal interest in the circumstances which immediately
surround us produces on them for us the magnifying effect of a
microscope: and our principal reason for thinking that our epoch is more
extraordinary than others, is for the most part that we are living in
our own epoch, and have not lived in others. A mind attentive to this
fact, and so placed upon its guard against all tendency to
exaggeration, will easily perceive that religious thought has in former
times passed through shocks as profound and as dangerous as those of
which we are witnesses. Still the crisis is a real one. Taking into
account its extent in our days, we may say that it is new for the
generation to which we belong; and it is worthy of close consideration.
To-day, as an introduction to this grave subject, I should wish first to
determine as precisely as possible what is our idea of God; to inquire
next from what sources we derive it; and lastly to point out, as clearly
as I may, the limits and the nature of the discussion to which I invite
you.

In asking what sense we must give to the word "God," I am not going to
propose to you a metaphysical definition, or any system of my own: I am
inquiring what is in fact the idea of God in the bosom of modern
society, in the souls which live by this idea, in the hearts of which it
constitutes the joy, in the consciences of which it is the support.

When our thoughts rise above nature and humanity to that invisible Being
whom we speak of as God, what is it which passes in our souls? They
fear, they hope, they pray, they offer thanksgiving. If a man finds