theology supplies a parallel to that of science and that of the state. Christianity, based on the claim of its founder to be the Lord and Saviour of men, finds its strongest and most consistent exponent in the Roman Catholic Church. That Church presents its dogmas with absolute claims to truth and infallibility, and demands the complete submission of mind and will, as the representative on earth of the Divine Saviour. The yoke of this Church, though firmly fixed about the necks of its followers, grew so burdensome at last that the Reformation arose, and belief was transferred by millions of men from the infallible Church to an infallible book, which book, however, was to be interpreted in the light of private judgment. While the ecclesiastical government of Rome was discarded, much of its creed was retained; and to this day Protestantism, in its ritualistic and more authoritative forms, is scarcely to be distinguished from its parent. Dissatisfied with the Bible as an infallible standard of faith and morals, the Liberal Churches have discarded it from its place of supreme authority and accept Christ as spiritual Lord and teacher. The Liberal fold in turn has developed a school of much influence, which, unable to bow to any external guide, looks within and finds in intuition direction sufficient for spiritual life. The history of Christianity, from the time of the apostles to that of Theodore Parker, manifests first the gradual evolution of authority, and then tells us how by abusing its power and becoming corrupt and arbitrary it incited the rebellion of bold and free men, who point by point have taken the citadels of assertion and dogma. Theology proves on examination to be no more than the views of Nature entertained by observers in the remote past. These views, formulated into creeds and crystallized into institutions, have established churches, ruled not less by the love of power than by the desire to do good.
The church-makers, in a very different spirit from that of men of science, have not dealt directly with facts, but with opinions about facts, and on examination it would appear that they have proceeded on some erroneous lines. In refusing competency to the intellect in its attempt at dealing with the problems of life, the theologians have on another hand overrated the powers of this same intellect.
While affirming the supreme mystery which infolds the universe, they have inconsistently given verbal explanations of that mystery. In the same page which speaks of the untrust worthiness and weakness of the human mind, we may find a full account of the origin and destiny of all things, and an analysis of the Divine nature and intention. The depreciation of human ability and the need of modesty in attacking the great questions of life and death are stated very forcibly, and thereupon solutions are offered us of all that a little before was declared inscrutable. In endeavoring to rise from Nature to a conception of a creating and ruling spirit, different in character from what observation of Nature would lead us to imagine that spirit to be, the-
