ow presents itself for our consideration is,--does any one of these
hypotheses meet and satisfy the demands of the problem? does it fully
account for and adequately explain all the facts of religious history?
The answer to this question must not be hastily or dogmatically given.
The arbitrary rejection of any theory that may be offered, without a
fair and candid examination, will leave our minds in uncertainty and
doubt as to the validity of our own position. A blind faith is only one
remove from a pusillanimous skepticism. We can not render our own
position secure except by comprehending, assaulting, and capturing the
position of our foe. It is, therefore, due to ourselves and to the cause
of truth, that we shall examine the evidence upon which each separate
theory is based, and the arguments which are marshalled in its support,
before we pronounce it inadequate and unphilosophical. Such a criticism
of opposite theories will prepare the way for the presentation of a
philosophy of religion which we flatter ourselves will be found most in
harmony with all the facts of the case.

I. _It is affirmed that the religious phenomena of the world had their
origin in_ SUPERSTITION, _that is, in a fear of unseen and supernatural
powers, generated from ignorance of nature_.

This explanation was first offered by Epicurus. He felt that the
universality of the religious sentiment is a fact which demands a cause;
and he found it, or presumed he found it not in a spiritual God, which
he claims can not exist, nor in corporeal god which no one has seen, but
in "phantoms of the mind generated by fear." When man has been unable to
explain any natural phenomenon, to assign a cause within the sphere of
nature, he has had recourse to supernatural powers, or living
personalities behind nature, which move and control nature in an
arbitrary and capricious manner. These imaginary powers are supposed to
be continually interfering in the affairs of individuals and nations.
They bestow blessings or inflict calamities. They reward virtue and
punish vice. They are, therefore, the objects of "sacred awe" and
"superstitious fear."

Whate'er in heaven,
In earth, man sees mysterious, shakes his mind
With sacred awe o'erwhelms him, and his soul
Bows to the dust; the cause of things conceal
Once from his vision, instant to the gods
All empire he transfers, all rule supreme,
And doubtful whence the