This theology would begin man’s knowledge from sensation and then, to account for the facts of sensation, find a sufficient reason for them in the existence of God. This form of natural theology too depends for its supposed validity upon the suppression of revelation. If the facts of the universe surrounding man are what they are because they reveal the creative-redemptive activity of God, then how can one rightly argue whether God is back of them? A child does not ask whether the furniture of the