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When I published, two years ago, the first series of these Meditations, the series which had for its object the essence of Christianity, "that is to say, the natural problems to which Christianity is the answer, the fundamental dogmas by which it solves those problems, and the supernatural facts upon which those dogmas repose," I indicated the general plan of the work which I so commenced, and the order into which its different parts would be distributed.

"Next to the essence of the Christian Religion," I said in my Preface, "comes its history; and this will be the subject of a second series of Meditations, in which I shall examine the authenticity of the Scriptures; the primary causes of the foundation of Christianity; Christian faith, as it has always existed throughout its different ages and in spite of all its vicissitudes; the great religious crisis in the sixteenth century, which divided the Church and Europe between Romanism and Protestantism; finally, those antichristian crises which, at different epochs and in different countries, have set in question and imperiled Christianity itself, but which dangers it has ever surmounted. The third series of Meditations will be consecrated to the study of the actual state of the Christian religion, its internal and external condition. I shall retrace the regeneration of Christianity which occurred among us at the commencement of the nineteenth century, both in the Church of Rome and in the Protestant Churches; the impulse imparted to it at the same epoch by the Spiritualistic Philosophy that then began again to flourish, and the movement in the contrary direction which showed itself very remarkably soon afterward in the resurrection of Materialism, of Pantheism, of Skepticism, and in works of historical criticism. I shall attempt to determine the idea, and consequently, in my opinion, the fundamental error of these different systems, the avowed and active enemies of Christianity. Finally, in the fourth series of these Meditations, I shall endeavor to discriminate and to characterize the future destiny of the Christian religion, and to indicate by what course it is called upon to conquer completely, and to sway morally, this little corner of the universe, termed by us our earth, in which unfold themselves the designs and power of God, just as, doubtless, they do in an infinity of worlds unknown to us."

Still adhering in its entirety to the plan which I thus proposed, I nevertheless now invert the order. I publish the Meditations concerning the actual state of Christianity before those which propose for their object its history. I am struck by two circumstances in the actual state of opinions upon religious questions. On the one side, the sentiments contrary to or favorable to Christianity are defining themselves each day with greater precision. Beliefs become firmer beliefs; opinions hostile to them receive fuller developments. On the other side, vacillating minds are occupying themselves more and more with the struggle to which they are witnesses: minds, earnest at once and sincere, feel the disturbing influence of the doctrines hostile to Christianity; many again are uneasy at these doctrines, many demand a refuge from them, without finding it or daring to seek it in the essential facts and principles of the Christian faith. Between the adversaries of Christianity and its defenders the discussion grows each day in importance and gravity; and with it also grows the perplexity in the minds of the spectators. By setting in full light this actual state of the Christian religion, by comparing the forces at its disposal with those of the systems that it combats, I proceed thither where the emergency is the greatest; I betake myself at once to the very field of battle. I shall afterward resume the history of Christianity from its first establishment down to our own time, and then finally consider the prospect open to it in the future.

I regard with very complicated feelings, with feelings of great perplexity, the actual state of my country; its intellectual and moral state as well as its social and its political state. I have a mind full at once of confidence and of disquietude, of hope and of alarm. Whether for good or for evil, the crisis in which the civilized world is plunged is infinitely more serious than our fathers predicted it would be; more so than even we, who are already experiencing from it the most different consequences, believe it ourselves to be. Sublime truths, excellent principles, are intrinsically blended with ideas essentially false and perverse. A noble work of progress, a hideous work of destruction, are in operation simultaneously in men's opinions and in society. Humanity never so floated between heaven and the abyss. It is especially when I regard the generation now advancing, when I hear what they affirm, when I gather a hint of what they desire and hope for, it is especially then that I feel at once sympathy and anxiety. Sentiments of propriety and of generosity abound in those young hearts; they reject, when once convinced of their justice, neither the ideas which they before did not admit, nor the curb to which by the inspiration of the divine law even human ambition does not refuse to submit; but by a strange and deplorable amalgam, good instincts and evil tendencies exist in them simultaneously; ideas the least reconcilable clash together, and persist in them at the same time. The Truth does not rid them of the error; a light indeed shines upon them, but out of a chaotic darkness which that light has not the power to dissipate.

In the presence of this condition of men's minds, under the impulse of the sentiment which it inspires, I publish this second series of Meditations. In touching upon the great questions at present under debate in the philosophical world, in expressing my opinion concerning Rationalism, Positivism, Pantheism, Materialism, Skepticism, I have not for a moment pretended to discuss these different systems completely and scientifically. Although I am convinced that they are no more in a condition to support any profound examination of severe reason than to stand the first regard of common sense, the object which I propose to myself is to indicate only their radical and incurable vice. This is no treatise of Metaphysics; it is only an appeal addressed to upright and independent minds; an appeal made to induce them to subject science to the test of the human conscience, and to regard with distrust systems, which, in the name of a pretended scientific truth, would, between the intellectual order and the moral order, between the thought and the life of man, destroy the harmony established by the law of God.

Guizot.

Val-Richer, April, 1866.