EVOLUTION AND RELIGION 



our subjective world. They are fully as certain as, 

 but they are not commensurate with, the facts and 

 laws of the objective world. We have learned to 

 judge conduct and to trace the effects of right and 

 wrong so that we believe in order in this spiritual 

 realm as we do in our environment, but we find also 

 here startling and inexplicable breaks which we are 

 forced to class with the miraculous. There are nu- 

 merous cases of men whose character and motives are a 

 matter of authentic record and who have changed sud- 

 denly the whole course of their lives; as conspicuous 

 examples of this we may cite the conversion of St. 

 Paul, of St. Francis of Assisi, and of Pascal. We can 

 find no sufficient cause for such abrupt changes of life ; 

 they appeal to me as of the nature of the miraculous. I 

 am quite aware that physiologists point to the influ- 

 ence of mental hallucination and to bodily derange- 

 ment, but these men are conspicuous as examples of 

 mental and bodily sanity and of keen critical judge- 

 ment. Others will say that the mystery is merely a 

 seeming one because we do not understand the scien- 

 tific laws of the mind as we do of matter. I know, too, 

 that there is a school of psychologists who call them- 

 selves behaviourists. They hold that thought in all 

 its phases is but a physical phenomenon ; that, if we 

 could know the positions and motions of the atoms 

 of our brain we should know all there is in what we 

 erroneously call life and self-consciousness. They 

 discuss the mind by first denying its existence, and 



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