l points, they do not exist in concrete
reality; but for all that we can set them down on the chart of
philosophic and moral ideas.

There are religions which look toward divinity and religions which look
toward man. Here again the line of demarcation between the two families
is purely ideal and artificial; they often so mingle and blend with one
another that we have much difficulty in distinguishing them, especially
in the intermediate zone in which our civilization finds its place; but
if we go toward the poles we shall find their characteristics growing
gradually distinct.

In the religions which look toward divinity all effort is concentrated
on worship, and especially on sacrifice. The end aimed at is a change in
the disposition of the gods. They are mighty kings whose support or
favor one must purchase by gifts.

Most pagan religions belong to this category and pharisaic Judaism as
well. This is also the tendency of certain Catholics of the old school
for whom the great thing is to appease God or to buy the protection of
the Virgin and the saints by means of prayers, candles, and masses.

The other religions look toward man; their effort is directed to the
heart and conscience with the purpose of transforming them. Sacrifice
disappears, or rather it changes from the exterior to the interior. God
is conceived of as a father, always ready to welcome him who comes to
him. Conversion, perfection, sanctification become the pre-eminent
religious acts. Worship and prayer cease to be incantations and become
reflection, meditation, virile effort; while in religions of the first
class the clergy have an essential part, as intermediaries between
heaven and earth, in those of the second they have none, each conscience
entering into direct relations with God.

It was reserved to the prophets of Israel to formulate, with a precision
before unknown, the starting-point of spiritual worship.

Bring no more vain offerings;
I have a horror of incense,
Your new moons, your Sabbaths, and your assemblies;
When you multiply prayers I will not hearken.
Your hands are full of blood,
Wash you, make you clean,
Put away from before my eyes the evil of your ways,
Cease to do evil,
Learn to do well.[7]

With Isaiah these vehement apostrophes are but flashes of genius, but
with Jesus the interior change becomes at once the principle and the end
of the religious life. His promises were not for those who were right
w