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 stifle life as I understood it; to renounce everything, therefore, could not, it seemed to me, be essential to salvation. And the moment this ceased to be an absolute condition, clearness and precision were at an end.

I read not only the Sermon on the Mount; I read all the Gospels and all the theological commentaries on the Gospels. I was not satisfied with the declarations of the theologians that the Sermon on the Mount was only an indication of the degree of perfection to which man should aspire; that man, weighed down by sin, could not reach such an ideal; and that the salvation of humanity was in faith and prayer and grace. I could not admit the truth of these propositions. It seemed to me a strange thing that Jesus should propound rules so clear and admirable, addressed to the understanding of every one, and still realize man’s inability to carry his doctrine into practice.

Then as I read these maxims I was permeated with the joyous assurance that I might that very hour, that very moment, begin to practise them. The burning desire I felt led me to the attempt, but the doctrine of the Church rang in my ears,—Man is weak, and to this he cannot attain;—my strength soon failed. On every side I heard, “You must believe and pray”; but my wavering faith impeded prayer. Again I heard, “You must pray, and God will give you faith; this faith will inspire prayer, which in turn will invoke faith that will inspire more prayer, and so on, indefinitely.” Reason and