It is a further fact that only by means of this theory of probation is it possible to give any meaning to the world, i.e. any raison d’etre of human existence.

Supposing Christianity true, every man must stand or fall by the results of his own conduct, as developed through his own moral character. (This could not be so if the test were intellectual ability.) Yet this does not hinder that the exercise of will in the direction of religion should need help in order to attain belief.  Nor does it hinder that some men should need more help and others less.  Indeed, it may well be that some men are intentionally precluded from receiving any help, so as not to increase their responsibility, or receive but little, so as to constitute intellectual difficulties a moral trial.  But clearly, if such things are so, we are inadequate judges.

It is a fact that we all feel the intellectual part of man to be ‘higher’ than the animal, whatever our theory of his origin.  It is a fact that we all feel the moral part of man to be ‘higher’ than the intellectual, whatever our theory of either may be.  It is also a fact that we all similarly feel the spiritual to be ‘higher’ than the moral, whatever our theory of religion may be.  It is what we understand by man’s moral, and still more his spiritual, qualities that go to constitute ‘character.’  And it is astonishing how in all walks of life it is character that tells in the long run.

It is a fact that these distinctions are all well marked and universally recognized—­viz.

{Animality. 
{Intellectuality. 
Human {Morality. 
{Spirituality.

Morality and spirituality are to be distinguished as two very different things.  A man may be highly moral in his conduct without being in any degree spiritual in his nature, and, though to a lesser extent, vice versa.  And, objectively, we see the same distinction between morals and religion.  By spirituality I mean the religious temperament, whether or not associated with any particular creed or dogma.

There is no doubt that intellectual pleasures are more satisfying and enduring than sensual—­or even sensuous.  And, to those who have experienced them, so it is with spiritual over intellectual, artistic, &c.  This is an objective fact, abundantly testified to by every one who has had experience:  and it seems to indicate that the spiritual nature of man is the highest part of man—­the [culminating] point of his being.

It is probably true, as Renan says in his posthumous work, that there will always be materialists and spiritualists, inasmuch as it will always be observable on the one hand that there is no thought without brain, while, on the other hand, instincts of man will always aspire to higher beliefs.  But this is just what ought to be if religion is true, and we are in a state of probation.  And is it not probable that the materialistic position (discredited even by philosophy) is due simply to custom and want of imagination?  Else why the inextinguishable instincts?