no demands of our personal narrow lives. We shall
not learn in this way who is first in the kingdom of
heaven, nor how the dead are raised, nor any answer
to any other special demand of any set of men. We
learn, however, this at least: All truth is known to
One Thought, and that Infinite. What does that
imply? Let us see.
I.
Our argument is somewhat near to the thought that partially satisfied St. Augustine when he found it in his Plato. That there should be a truth at all implies, we have seen, that there should be an Infinite Truth, known to an Infinite Thought; or, in other words, that all is for thought, and without thought is nothing that is. We also are a part of this infinite thought. We know not yet more of the nature of this thought, save that it must be eternal, all-embracing, and One. What then shall we be able further to say about it?
To answer would be to expound a system of philosophy. But we must limit ourselves here to the necessary. And so, for the first, we shall try to point out what this ideal and infinite life of thought that we have found as the eternal truth of things cannot be expected to accomplish for the purposes of our religion, and then to consider what we may nevertheless dare to hope from it.
It cannot be expected to furnish us an a priori knowledge of any fact of experience, of any particular law of nature, of the destiny of any one finite being. All that remains just as dark as it was before.
