conditioned law revealing itself, then, surely, such a device for bringing about the desired end is "discreditable conduct"—because it discredits that vast system of evolution through cause and effect which we call "life." From such an Incarnation I am repulsed as from something monstrous and against nature; and the doings and sayings of a being so brought into the world are discredited by the fact of a half-parentage not in conformity with creative law.
Now when one ventures to question the moral integrity of so fundamental a religious doctrine, and to give definite grounds as to why adverse judgment should be passed on it, there will not be lacking theologians ready to turn swiftly and rend one something after this manner: "Who are you, worm of a man, to question the operations of the Eternal mind, or dare to sit in judgment on what God your maker thinks good?"
The answer is "I don't. It is only your interpretation of those operations that I question." But on that head there is this further to say: "By the Creative process God has given to man a reasoning mind; and it is only by the use of the reason so given him that man can worship his Maker." To give man the gift of reason and then to take from him the right fully to exercise it, is discreditable conduct.
That tendency I attribute not to the Deity but to the theologian—more especially as I read in the Scriptures that where God had a special revelation to make to a certain prophet
