philosophy, the outgrowth of the activity of his mental faculties seeking satisfaction for themselves in explaining the world given for his contemplation and study.  “The growth of religion in the human intelligence (thereby distinguished from mere blind emotion), is coincident with, or rather immediately consequent upon, the power of forming abstract ideas; that is to say, it is a generalization effected by the operation of the intellect upon the sentiments and emotions, when these have attained to so great extent and distinctness as to become self-conscious.”  Man early objectifies the qualities he finds in himself and his fellows, regards them as entities, is prostrated in awe and worship before them, conceives them to be gods.  He attributes to outward objects his subjective states, and regards them as like himself, only infinitely more powerful.  His emotions he believes are caused by these objective beings, and he thinks he is inspired, that the gods are at work within him.  Feeling becomes the voice of God, the revelator of religions and theologies.  Christianity Miss Hennell regards as “the form in which the religious affections, struggling against earthly limitations, have created for themselves the satisfaction they demand, and, therefore, in so far, real, just as the affections are real.”  Feeling, she says, is real as logic, and must equally have its real foundation.  That is, feeling gives us the truth, actually answers to the realities of things as man can know them.  She is here an ontologist, and she is convinced that feeling is a direct witness of the deeper knowledge and reality which man seeks in religion.  The permanency and validity of religion she believes in, and she testifies to its wholesome and ennobling effect upon the race.  “Christianity, having formed an actual portion of the composition both of our own individual experience and of the world’s history, can no more be annihilated out of them than the sum of what we learned during a certain number of years of our childhood, from the one, or the effects of any notable occurrence, such as the fall of the Roman Empire, or the Norman invasion, from the other;—­Christianity on every view, whether of its truth or falsity, and consequently of its good or bad effect, has undoubtedly contributed to make us what we are; without it we should have grown into something incalculably different from our present selves....  And how can it be otherwise than real to us, this belief that has nourished the souls of us all, and seems to have moulded actually anew their internal constitution, as well as stored them up with its infinite variety of external interests and associations?  What other than a very real thing has it been in the life of the world, sprang out of, and again causing to spring forth, such volumes of human emotion? making a current, as it were, of feeling, that has drawn within its own sphere all the moral vitality of so many ages.  In all this reality of influence there is indeed the testimony of Christianity having truly formed an integral portion of the organic life of humanity.”