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Show TRUTH AND SCIENCE. Voltaire pronounced the little catechism one of the most profoundly philosophic works ever written. writ-ten. 'In its simple, artless style, it treats of God as creator, and man's relations to Him. It impresses im-presses on" tho young mind the duties and obligations of the child. A thorough knowledge of ; its questions and answers makes the child a teacher of gray-haired philosophers, and verifies the wcrds of tho Psalmist: "Out of the mouth of infants and ofsucklings thou has perfected praise, because of ' thy enemies." To its plain statements objections may be raised which would puzzle the greatest theologian, theo-logian, but to its truthfulness, all objections, reduced re-duced to their last analysis, cannot and have never yet contraverted or contradicted those statements. . Our correspondent, who ha written on the first question of the catechism, shows this, by bringing the child and, the atheist before the bar of public opiniou. !ln the controversy the child has the best , of the argument. The battle ground is creation. an The child rests hi belief on tradition. Hi-pr-.irr-p tive rights bold till ho is dis.l"dgr-d l,y po;tiY(1 proofs that God did not make the world. Y,,n ' docs not prove that such is not the ca.-r-. nfitP does scieuce. Those who have spent ;tjl tl(,T tellectuol energies in striving to dispro. Thi orir simple answer, "God made the world." have- .-m succeeded in mystifying the question and ra'uinj t doubts in the mind. To what purpose? Ti, .)fj vancement of science and spread of kntuvlci-. But the foundation of all science i- trurh TruUi and science are correlative- t rn;. 'v, spread of knowledge moans to disscminati- :nuh. Apart from mathematical truths, which th- !;iin,i conceives and which arc developed through .-. n:ii:i definitions and axioms, other truths iu tb-ia-. !-, are mere abstractions. Besiity cannot be vu ;n ' itself. It has no real existence. One can r emplified in some object, such as a beautiful i -. i ing or statue; but beauty it.-elt' can he .-f-u ,.ny in God, who is absolute truth. The spread of knowledge which ignore- (,,, cannot contain all truth, because this won ' i bo making a part of truth greater than the 4, truth, or truth itself, namely, God. God i- r,m. niscient, i. e.. he knows all. If one attemp- ro formulate a system of science independent ot .b he again starts on the false principle that .-e-Tiiin scientific theories are all right and have nr. Mvlr-pendent Mvlr-pendent existence from science itself. The parr can never equal or be as good as the whole. v 4 ' theories and subtle reasoning of proud phib-s'-phers and atheists may confuse the undeveloped nwr.-b of j many, but they never enlighten and always fal: in their attempt to spread knowledge. In urifrii:-i urifrii:-i God, the brightest minds af at variance with tb.-m-: selves and never suo-oed in establishing any trtrb. I. This is fully illu-trated in the discussion i the first question of the catechi-m. 1 |