like to know that he was following an infallible method to success. It
would be very desirable in many respects; it would save us no end of
trouble.

But it is admitted that in these other departments of life, whether we
want infallible guides or not, we do not have them. And I think, if you
will look at the matter a little deeply and carefully, you will become
persuaded that it would not be the best for us if we could. Men not
only wish to gain certain ends, but, if they are wise, they wish more
than that, to cultivate and develop and unfold themselves, which they
can only do by study, by mistakes, by correcting mistakes, by finding
out through experience what is true and what is false. In this process
of study and experience they find themselves, something infinitely more
important than any external fact or success which they may discover or
achieve.

So I believe that a similar thing is true in the religious life. It
might be a great saving of trouble if we were sure we had an infallible
guide. I am inclined to think that a great many persons who go into the
Roman Catholic Church, in this modern time, go there because they are
tired of thinking, and wish to shift the responsibility of it on to
some one else.

It is tiresome, it is hard work. Sometimes we would like to escape it:
we would like infallible guides. But I have studied the world with all
the care that I could; and I have never been able to find the materials
out of which I could construct an infallible guide, if I wanted it ever
so much.

Whether it is important or not to have infallible teaching in the