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is such a solution； but in order to reach it we are carried
beyond the sphere of morality into that of religion。 It may be
said to be the essential characteristic of religion as contrasted
with morality； that it changes aspiration into fruition；
anticipation into realization； that instead of leaving man in the
interminable pursuit of a vanishing ideal； it makes him the
actual partaker of a divine or infinite life。 Whether we view
religion from the human side or the divineas the surrender of
the soul to God； or as the life of God in the soulin either
aspect it is of its very essence that the Infinite has ceased to
be a far…off vision； and has become a present reality。 The very
first pulsation of the spiritual life； when we rightly apprehend
its significance； is the indication that the division between the
Spirit and its object has vanished； that the ideal has become
real； that the finite has reached its goal and become suffused
with the presence and life of the Infinite。
〃Oneness of mind and will with the divine mind and will is not
the future hope and aim of religion； but its very beginning and
birth in the soul。 To enter on the religious life is to
terminate the struggle。 In that act which constitutes the
beginning of the religious lifecall it faith； or trust； or
self…surrender； or by whatever name you willthere is involved
the identification of the finite with a life which is eternally
realized。 It is true indeed that the religious life is
progressive； but understood in the light of the foregoing idea；
religious progress is not progress TOWARDS； but WITHIN the sphere
of the Infinite。 It is not the vain attempt by endless finite
additions or increments to become possessed of infinite wealth；
but it is the endeavor； by the constant exercise of spiritual
activity； to appropriate that infinite inheritance of which we
are already in possession。 The whole future of the religious
life is given in its beginning； but it is given implicitly。 The
position of the man who has entered on the religious life is that
evil； error； imperfection； do not really belong to him： they are
excrescences which have no organic relation to his true nature：
they are already virtually； as they will be actually； suppressed
and annulled； and in the very process of being annulled they
become the means of spiritual progress。 Though he is not exempt
from temptation and conflict； ＇yet＇ in that inner sphere in which
his true life lies； the struggle is over； the victory already
achieved。 It is not a finite but an infinite life which the
spirit lives。 Every pulse…beat of its ＇existence＇ is the
expression and realization of the life of God。〃＇299＇
＇299＇ John Caird： An Introduction to the Philosophy of Religion
London and New York； 1880； pp。 243…250； and 291…299； much
abridged。
You will readily admit that no description of the phenomena of
the religious consciousness could be better than these words of
your lamented preacher and philosopher。 They reproduce the very
rapture of those crises of conversion of which we have been
hearing； they utter what the mystic felt but was unable to
communicate； and the saint； in hearing them； recognizes his own
experience。 It is indeed gratifying to find the content of
religion reported so unanimously。 But when all is said and done；
has Principal Cairdand I only use him as an example of that
whole mode of thinkingtranscended the sphere of feeling and of
the direct experience of the individual； and laid the foundations
of religion in impartial reason？ Has he made religion universal
by coercive reasoning； transformed it from a private faith into a
public certainty？ Has he rescued its affirmations from obscurity
and mystery？
I believe that he has done nothing of the kind； but that he has
simply reaffirmed the individual's experiences in a more
generalized vocabulary。 And again； I can be excused from proving
technically that the transcendentalist reasonings fail to make
religion universal； for I can point to the plain fact that a
majority of scholars； even religiously disposed ones； stubbornly
refuse to treat them as convincing。 The whole of Germany； one
may say； has positively rejected the Hegelian argumentation。 As
for Scotland； I need only mention Professor Fraser's and
Professor Pringle…Pattison's memorable criticisms； with which so
many of you are familiar。＇300＇ Once more； I ask； if
transcendental idealism were as objectively and absolutely
rational as it pretends to be； could it possibly fail so
egregiously to be persuasive？
＇300＇ A。 C。 Fraser： Philosophy of Theism； second edition；
Edinburgh and London； 1899； especially part ii； chaps。 vii。 and
viii。 A。 Seth ＇Pringle…Pattison＇： Hegelianism and Personality；
Ibid。； 1890； passim。
The most persuasive arguments in favor of a concrete individual
Soul of the world； with which I am acquainted； are those of my
colleague； Josiah Royce； in his Religious Aspect of Philosophy；
Boston； 1885； in his Conception of God； New York and London；
1897； and lately in his Aberdeen Gifford Lectures； The World and
the Individual； 2 vols。； New York and London； 1901…02。 I
doubtless seem to some of my readers to evade the philosophic
duty which my thesis in this lecture imposes on me； by not even
attempting to meet Professor Royce's arguments articulately。 I
admit the momentary evasion。 In the present lectures； which are
cast throughout in a popular mould； there seemed no room for
subtle metaphysical discussion； and for tactical purposes it was
sufficient the contention of philosophy being what it is （namely；
that religion can be transformed into a universally convincing
science）； to point to the fact that no religious philosophy has
actually convinced the mass of thinkers。 Meanwhile let me say
that I hope that the present volume may be followed by another；
if I am spared to write it； in which not only Professor Royce's
arguments； but others for monistic absolutism shall be considered
with all the technical fullness which their great importance
calls for。 At present I resign myself to lying passive under the
reproach of superficiality。
What religion reports； you must remember； always purports to be a
fact of experience： the divine is actually present； religion
says； and between it and ourselves relations of give and take are
actual。 If definite perceptions of fact like this cannot stand
upon their own feet； surely abstract reasoning cannot give them
the supp