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seems a very much wider fact than sin. What bewilders us most in it, I suppose, is its extension over the whole conscious world independently of goodness or badness. It seems as if it followed from any independence, any separateness or self-assertion in things. If things apparently indifferent to one another’s interests assert themselves in the same world, there must be conflict, and, with consciousness, suffering.

Religious faith does not seem to promise exemption from suffering. On the contrary, it almost seems to suggest