A GNOS TIC ISM A ND E VOL UTION. 275 



human, that its capacity is narrowed and restricted 

 by its very nature, and is, therefore, incompetent to 

 fathom the depths, or comprehend the immensity, 

 of the ocean of Divine Wisdom and Divine Love, to 

 comprehend, in a word, that which is immeasurable, 

 and infinite, and eternal. 



If, then, the blessed may drink for all eternity at 

 the fountain of the Godhead, without exhausting or 

 diminishing the infinitude of joy and love and knowl- 

 edge which is there found, we should not be sur- 

 prised to encounter difficulties and mysteries, in the 

 natural as well as in the supernatural order, which 

 are above and beyond our weak and circumscribed 

 intellects. We admit, and admit frankly, that there 

 is much that we do not know, much that we can 

 never comprehend. But our ignorance of many 

 things does not make us skeptics in all things be- 

 yond the range of sense and experiment. We may 

 not know God adequately, but we do know much 

 about Him, aside from what He has been pleased to 

 reveal regarding Himself. With St. Paul, we believe 

 that " the invisible things of God from the creation 

 of the world are clearly seen, being understood by 

 the things that are made: His eternal power also 

 and divinity." ' 



1 Romans, chap, i, 20. I take pleasure in again quoting 

 from Max Miiller, who, in speaking of the matter under dis- 

 cussion truthfully observes : "In one sense I hope I am, and have 

 always been, an agnostic, that is, in relying on nothing but his- 

 torical facts, and in following reason as far as it will take us in 

 matters of the intellect, and in never pretending that conclusions 

 are certain which are not demonstrated or demonstrable. This 

 attitude of the mind is the conditio sine qua non of all philoso- 

 phy. If in future it is to be called Agnosticism, then I am a 

 true agnostic ; but if Agnosticism excludes a recognition of an 



