This is the only matter, let me repeat again, which is of any practical
importance to us, until we become something other than men.

Truth, then, the truth that we desire to find, is the reality of things
as related to us. Now doubt and faith are attitudes of mind, and are
neither good nor bad in themselves, either of them. They are of value
only as they help us in the discovery of this reality about which I
have been speaking. If a certain type of doubt stands in our way in
seeking for truth, then that doubt so far is evil. If a certain
something, called faith, stands in the way of our seeking frankly and
fearlessly for the truth, that is evil. If -doubt helps us to find
truth, it is good: if faith helps us to -find truth, it is good. But
the only use of either of them is to help us discover and live the
truth.

The attitude of the Church and by the Church I mean the historic Church
of the past towards doubt and faith is well known to us. It has
condemned doubt almost universally as something evil, sinful. It has
extolled faith as something almost universally good. But in my judgment
and I will ask you when I get through, perhaps, to consider as to
whether you do not agree with me the trouble with the human mind up to
the present time has not been a too great readiness to doubt: it has
been a too great inclination to believe. There has been too much of
what has been called perhaps by the time I am through you will think
miscalled faith; and there has been too little of honest, fearless,
earnest doubt. This is perfectly natural, when you consider how the
world begins, and the steps by which it advances.

Let us take as an illustration the state of mind of a child. A child at
first does not doubt, does not doubt anything. It is ready to believe