deeds which they counsel. Resulting definition of absolute truth, which is something perfectly concrete, and as accessible as life itself

151 VII. Application of this view to the definition of reality. The real world as a life of counsels and of deeds. The divine wisdom and the divine will as inseparable. The eternal as, not the "timeless," but the "time-inclusive" insight and survey of life 158


I. Objections to all the foregoing sources of insight as inadequate,--if considered as separate sources,--to furnish a basis for a vital and positive religion. Need of a new source. Appeal to life to furnish such a source. The new source is due to men's efforts to solve the problem of duty, and results from the relations between the religious and the moral motives 166 {xiv} II. The historical conflicts between religion and morality. The relations between faith and works, divine grace and moral strenuousness. Review of these conflicts. Need of some unifying motive 170 III. Analysis of the bases of morals. Individual and social elements in the idea of duty. Resulting first statement of the search for a moral principle. Incompleteness of this first statement 182 IV. The contribution of the reason to the definition of a moral principle. Practical inadequacy of the result thus far attained 186 V. The loyal spirit illustrated 190 VI. The motives of Loyalty analysed. Definition of what is meant by a Cause to which one is loyal. The principal of Loyalty, stated and developed. The religious aspect of the loyal spirit. The finding of the cause is not due to the will of the loyal being; his service of the cause is due to his will. Resulting reconciliation of the moral and religious motives. The cause as a free gift of grace. The service as one's own. The absoluteness of the principle of loyalty. The solution of the "religious paradox" 197


I. The consideration of Loyalty leads over to a new problem. "Tribulation" as a hindrance to religious insight. Reasons why this is the case, introduced by a statement regarding our experience of evil. The principle that "Evil ought to be altogether put out of existence" stated, and the reasons therefore indicated. Man as in intent a "destroyer of evil." Our natural interest in destructive prowess 215 {xv} II. Resulting situation in which religion seems to be placed. Religion appears (1) To presuppose as well as to experience a vast range of evils in the real world; (2) To depend upon the assurance that the ruling principle of the real world is good; and (3) To agree with morality in making use of the principle that "Evil ought to be altogether put out of existence." Resulting apparent dilemma: Religion seems either superfluous or else doomed to failure 219 III. Illustrations of the dilemma as it appears in practical life, and as a barrier in the way of the religious life. Need of an abstract statement of the dilemma as a means of discounting our emotional confusions 227 IV. Reconsideration of the principle that has led to the dilemma. Not all evils equally worthy of abolition. Idealised ills. Definition of Sorrow. The process and the results of idealisation. Creative synthesis vs. mere destruction. The winning over and conquest of ill. Strength of spirit involved in such creative synthesis, which, in its turn, is never passive, but always morally active. Suggestions toward a solution of the dilemma. Sorrow as a source of religious insight 232 V. A recent literary instance of such insight 241 VI. Summary and suggestion of possible results of such insight 250 {xvi}

I. The sense in which the religious objects are "superhuman" and "supernatural." Our present "form of consciousness" and the "form of consciousness" that belongs to the "Spirit" in the sense in which that term is here used 257 II. The Church, visible and invisible 272 III. The membership of the invisible church 282 IV. Communion with the invisible church 291 V. The Spiritual Gifts of the invisible church. Charity, Tolerance and Loyalty as the Fruits of the Spirit. The work of the invisible church 293