consistent system of the principles of the
sciences of fact with those of the sciences of value. Though, after all,
those who have refused to learn the lesson from the noble philosophical
work of Professor James Ward, the illustrious champion of sober thought
in their own University of Cambridge, are perhaps unlikely to master it
in the schools of Rome or Padua.

You will readily see that I am suggesting in effect that if Philosophy
is ever to execute her supreme task, she will need to take into much
more serious account than it has been the fashion to do, not only the
work of the exact sciences but the teachings of the great masters of
life who have founded the religions of the world, and the theologies
which give reasoned expression to what in the great masters is immediate
intuition. For us this means more particularly that it is high time
philosophers ceased to treat the great Christian theologians as
credulous persons whose convictions need not be taken seriously and the
Gospel history as a fable to which the 'enlightened' can no longer pay
any respect. They must be prepared to reckon with the possibility that
the facts recorded in the Gospel happened and that Catholic theology is,
in substance, true. If we are to be philosophers in earnest we cannot
afford to have any path which may lead to the heart of life's mystery
blocked for us by placards bearing the labels 'reactionary', 'unmodern,'
and their likes. That what is most modern must be best is a superstition
which it is strange to find in a really educated man--especially after
the events of the last five years. A philosopher, at any rate, should be
able to endure the charge of being 'unmodern' with fortitude. It is at
least a tenable thesis that many of the qualities which we Western men
have been losing in our craze for industrialism and commercialistic
'Imperialism' are just those which are most necessary to the seeker
after speculative truth. Abelard and St. Thomas would very likely have
failed as advertising agents, company promoters, or editors of
sensational daily papers. But it may well be that both of them were much
better fitted than Lord Northcliffe, Mr. Bottomley, or Mr. A.G. Gardiner
to tell us whether God is and what God is. In fact, one would hardly
suppose habitual and successful composition of effective 'posters' or
alluring prospectuses to be wholly compatible with that candour and
scrupulous veracity which are required of the philosopher. As f