wer of its 'mere details' of pistil, stamen, pollen,
or an insect of its 'superfluous' antennae, as simplify any Historical
Religion down to the sorry stump labelled 'the religion of every honest
man'. We shall escape all bigotry, without lapsing into such most unjust
indifferentism, if we vigorously hold and unceasingly apply the doctrine
of such a Church theologian as Juan de Lugo. De Lugo (A.D. 1583-1660),
Spaniard, post-Reformation Roman Catholic, Jesuit, Theological
Professor, and a Cardinal writing in Rome under the eyes of Pope Urban
VIII, teaches that the members of the various Christian sects, of the
Jewish and Mohammedan communions, and of the heathen religions and
philosophical schools, who achieve their salvation, do so, ordinarily,
simply through the aid afforded by God's grace to their good faith in
its instinctive concentration upon, and in its practice of, those
elements in their respective community's worship and teaching, which are
true and good and originally revealed by God.[51] Thus we escape all
undue individualism and all unjust equalization of the (very variously
valuable) religious and philosophical bodies; and yet we clearly hold
the profound importance of the single soul's good faith and religious
instinct, and of the worship or school, be they ever so elementary and
imperfect, which environ such a soul.

A man's religion, in proportion to its depth, will move in a Concrete
Time which becomes more and more a Partial Simultaneity. And these his
depths then more and more testify to, and contrast with, the Fully
Simultaneous, God. Because man thus lives, not in an ever-equal chain of
mutually exclusive moments, in Clock Time, but in Duration, with its
variously close interpenetrations of the successive parts; and because
these interpenetrations are close in proportion to the richness and
fruitfulness of the durations he lives through; he can, indeed he must,
conceive absolutely perfect life as absolutely simultaneous. God is thus
not Unending, but Eternal; the very fullness of His life leaves no room
or reason for succession and our poor need of it. Dr. F. C. S. Schiller
has admirably drawn out this grand doctrine, with the aid of Aristotle's
Unmoving Action, in _Humanism_, 1903, pp. 204-27. We need only
persistently apprehend this Simultaneity as essential to God, and
Succession as varyingly essential to all creatures, and there remains no
difficulty--at least as regards the Time-element--in the