and perhaps told that he will be damned to all eternity for his faithlessness." The characteristic of Leslie Stephen's essays is that they are less directed to showing that orthodox theology is untrue as that there is no reality about it, and that its solutions of difficulties are sham solutions. If it solved any part of the mystery, it would be welcome, but it does not, it only adds new difficulties. It is "a mere edifice of moonshine." The writer makes no attempt to prove by logic that ultimate reality lies outside the limits of human reason. He bases this conclusion on the fact that all philosophers hopelessly contradict one another; if the subject-matter of philosophy were, like physical science, within the reach of the intelligence, some agreement must have been reached.
The Broad Church movement, the attempts to liberalize Christianity, to pour its old wine into new bottles, to make it unsectarian and undogmatic, to find compromises between theology and science, found no favour in Leslie Stephen's eyes, and he criticized all this with a certain contempt. There was a controversy about the efficacy of prayer. Is it reasonable, for instance, to pray for rain? Here science and theology were at issue on a practical
