ccount of the attitude he has acquired from his study of natural history. When a chemical law is explained, it is of small use to describe the retorts, dishes, and pincers which have led to the discovery of the law. And it is just as useless, when explaining the origin of Christianity, to ascertain the historical sources drawn upon by the Evangelist St. Luke, or those from which the "hidden revelation" of St. John is compiled. History can in this case be only the outer court to research proper. It is not by tracing the historical origin of documents that we shall discover anything about the dominant ideas in the writings of Moses or in the traditions of the Greek mystics. These documents are only the outer expression for the ideas. Nor does the naturalist who is investigating the nature of man trouble about the origin of the word "man," or the way in which it has developed in a language. He keeps to the thing, not to the word in which it finds expression. And in studying spiritual life we must likewise abide
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