ion in the nineteenth century, devoted as it has been to the
evolution of society, has busied itself with hardly anything more than
with the study of those immanent elements which make for morality. It is
therefore not an external guarantor of morals, such as Kant thought,
which is here given. It is the immanent God who is revealed in the
history and life of the race, even as also it is the immanent God who is
revealed in the consciousness of the individual soul. Even the moral
argument, therefore, in the form in which Kant puts it, sounds remote
and strange to us. His reasoning strains and creaks almost as if he were
still trying to do that which he had just declared could not be done.
What remains of significance for us, is this. All the debate about first
causes, absolute beings, and the rest, gives us no God such as our souls
need. If a man is to find the witness for soul, immortality and God at
all, he must find it within himself and in the spiritual history of his
fellows. He must venture, in freedom, the belief in these things, and
find their corroboration in the contribution which they make to the
solution of the mystery of life. One must venture to win them. One must
continue to venture, to keep them. If it were not so, they would not be
objects of faith.

The source of the radical evil in man is an intelligible act of human
freedom not further to be explained. Moral evil is not, as such,
transmitted. Moral qualities are inseparable from the responsibility of
the person who commits the deeds. Yet this radical disposition to evil
is to be changed into a good one, not altogether by a process of moral
reformation. There is such a thing as a fundamental revolution of a
man's habit of thought, a conscious and voluntary transference of a
man's intention to obey, from the superficial and selfish desires which
he has followed, to the deep and spiritual ones which he will henceforth
allow. There is an epoch in a man's life when he makes the transition.
He probably does it under the spell of personal influence, by the power
of example, through the beauty of another personality. To Kant salvation
was character. It was of and in and by character. To no thinker has the
moral participation of a man in the regeneration of his own character
been more certain and necessary than to Kant. Yet, the change in
direction of the will generally comes by an impulse from without. It
comes by the impress of a noble personality. It is susta