r the fact that the spiritual
life of humanity's best servants and friends has long since shown us
how to overcome the difficulties by which our present inquiry is, at
this point, beset. These friends and servants of mankind have used, in
fact, that source of insight which I mentioned in the closing words of
the last lecture, a source by means of which the results and the
moving principles of individual experience, of social experience, of
reason, and of will are brought into a certain creative unity to which
the noblest spiritual attainments of our world are due. We shall
return, therefore, in this lecture, from speculation to life; and our
guides will be, not the philosophers, nor yet the geniuses of the
inarticulate religious intuitions, but those who, while they indeed
possess intuitions and thoughts, also actually live in the spirit.

Nevertheless, for our purpose, the foregoing method of approaching our
topic has been, I hope, justified. We wish to know the sources and to
see what each is worth. We must therefore consider each source in its
distinction from the others. Then only can we see what brings them
together in the higher religious life. We must reflect where religion
itself wins its way without reflection. Had we begun our study where
this lecture begins, with the effort to understand at once this new
source of insight, we should have been less able than we now are to
discern the motives that enter into its {168} constitution and to
appreciate its accomplishments. We have had to emphasise difficulties
in order to prepare the way for our study of that source of insight
which, in the history of humanity's struggles toward the light, has
best enabled men to triumph over these difficulties.

This new source has come into the lives of men in intimate connection
with their efforts to solve the problem not merely of religion, in our
present sense of the word, but also of duty. I shall therefore first
have to tell you how the problem of duty is distinguished from the
problem of religion. Then I shall show you how the effort to solve
each of these problems has thrown light upon the other.

Duty and religion have, in the minds of all of you, close relations.
Both have to do with our ideals, with our needs, with the conforming
of our lives to our ideals, and with the attainment of some sort of
good. Yet you also well know that these relations of duty and of
morality on the one hand, of religion and of salvation on