has been felt by many disciples of Kant, that this slogan ought to be supplemented by another: "Forward from Kant." An advance beyond Kant is possible and necessary. It is true that a theoretical knowledge of the understanding and the faith of the practical reason cannot stand side by side as separate things without organic connection if the unity of the soul is to be maintained. Kaftan's solution of the problem is that in all its parts knowledge is subservient to practical mental life. Unity is preserved by the fact that both pure and practical reason are conditioned by practice. The real organic connection between the two kinds of knowledge, comes about through history. "The knowledge of history forms a path that leads from a knowledge of nature to that of spirit. The knowledge of nature is founded in sense perception. With historic life we import our own inner experience into the world of men, and introduce subjectivity into knowledge. The sphere in which this inner experience becomes indispensible is religion and morality. So the unity of knowledge is preserved by the essential unity of our practical position in the world, in virtue of which we rule in nature, are developed in history and are bound to apprehend God."

In any case though subservient to practical interests, the intellect can not be ignored. Man is rational. Religion is not irrational. Schleiermacher recognized the necessary intellectual coefficient by naming the will a cause that worked through knowledge. The two sides of soul life cannot be absolutely separated in anything in which the whole man is concerned, as in religion. There is no moment of actualized human life that is entirely thought without feeling and will, or will and feeling without thought. Yet intellect has no significance without will and feeling. Without them it cannot enter into the depths of personal life. While the intellect cannot be ignored the fact remains that the fundamental element in religious faith belongs to the sphere of volition. Religion is determined not by sense experience, or logical judg ments but by judgments of worth. While never free from

thought, yet the measure of the achievement of thought is not the measure of religious faith. Not the philosopher, the scientist, or the savant, but the pure in heart shall see God. No living God is ever found where the impulse is only toward knowledge. Judgments of worth, it is true, may become objects of knowledge, but they do not spring from the logical faculties but from the volitional depths of personal life.

True, the whole personality enters into religious faith. It is a life-experience. What this means depends on our conception of “life." We believe, according to arguments given, that the primary element in life-functions is the volitional (impulse and emotion combined). We grant that no fune tion of life is ever absolutely isolated in religion. There is no pulsation of religious consciousness which does not contain both elements, volition and intellect, in the unity of religious experience. Thus there are varieties of religious experience depending on the variables in their peculiar admixture and on the characteristic development of which the individuality of religion consists. But, after all, that which constitutes, amidst all varieties, the universal, the primary, the constant element in the religious experience of man is not the intellectual, but the volitional. Chronologically and logically, it is the first element in any study of the psychical grounds of religious experience. Hermann Schultz touches the truth in the statement that, "Faith, which is the conviction of the divine significance of things for us, is true only for him who is impressed by the divine meaning of things, and will let himself be impressed by it-velle credere."

When we speak of religion as life however we must recognize that in life there is a large element of the unconscious or subconscious. Any study of the psychology of faith is incomplete without a reference to the large element of the uncon. scious that enters into psychical processes. Wundt compares

the content of consciousness to the content of a field of vision. James in his Varieties of Religious Experience calls attention to the fact that while the ordinary psychology took it for

granted that all the consciousness the person now has is there in the "field" of the moment, and what is extra-marginal is non-existent, a most important step forward in psychology was made in the discovery that "not only the consciousness of the ordinary field with its usual center and margin, but an addition thereto in the shape of a set of memories, thoughts and feelings which are extra-marginal were able to reveal their presence by unmistakable signs. In a psychology of religious faith this important element of the subliminal, ultra-marginal life must be taken into account. This subconscious "fringe " region is more closely related to volition and feeling than to ideation. It is an absolutely non-rational non-cognitive element, directly related to the life of the organism, on the one hand, and, as Professor James suggests, pointing to an environment beyond, on the other hand. The fact is that the most important impulses of our life spring out of this unconscious, unanalyzable element of the psychic process. A recent work on The Psychology of Religious Faith, by Dr. Pratt, of Williams College, is based largely on the importance of our instinctive life as manifested in the subconscious background and as seen particularly in the religious consciousness.

If now, according to biology, psychology, history and an approved philosophy there is a primacy of the will in human personality, in conscious and subconscious religious life, what conception of God corresponds most fully to the highest type of religious faith? Certainly not a pantheistic but a spiritually personal conception of God alone answers the demands of our personality, and will explain the highest phenomena of our religious consciousness. It is impossible for us to hold a real personal relation to an idea or to an impersonal absolute. Such a relation can be sustained only to a personal being. The highest stage of personal religion that confronts us in history is the spiritual and ethical religion that came to expression through Jesus Christ. The characteristic note of the original and abiding element in the whole history of the religion of Jesus Christ has ever been this emphasis on the will as primary

in religious personality-not the will-to-live; not egoism, except perhaps the highest egoism; not the “ Wille zum Leben ” of Schopenhauer; nor even the "Wille zum Guten" in the absolute sense, but the highest personal surrender and yet active exercise of the human will in harmony with the personal will of a Father in heaven. Jesus intuitively emphasized this characteristic psychological element in religious conscious"He that willeth to do shall know." "The pure in heart shall see God." "I came to do the will of my Father which is in heaven." "Thy will be done." The whole New Testament picture of Jesus presents two truths, his inner personal relation to his Father in heaven, and the ethical character of his life and teaching. That teaching everywhere shows that the simpler and more constant our will in harmony with God's will the more perfect is our personal life. Perfect life (eternal life), the highest faith-life is that life of personality in which the controlling will is absolutely constant, and absolutely directed to the will of God. Likewise to have faith in God means to have the conviction in religious consciousness of the constancy and simplicity of God's loving will. Only in such a God can one really believe. For every will is worthy. of trust only to the extent that it is constant and righteous.

Somewhere along this line of the primacy of the will, we believe, in accord with all the reasons given above, lies the solution of the problem of the soul, of the world and of God together with all their relations. For the reasons herein given, we believe that modern psychology in emphasizing, together with biology, history and philosophy, the voluntaristic tendency harmonizes best with the fundamental truth of the religion taught by Jesus Christ, having as its high aim the building up of ethical personalities and the leading of them into fellowship with a God revealed to us as Father, because of his holy and loving will. "To coöperate with His will by the best and highest response, not in any mere speculative conquest, must be," in the language of Professor James, "the real meaning of our destiny."

ALLENTOWN, PA.

II.

THE RELIGION OF JESUS AND CHRISTIANITY.

BY THE REV. A. S. WEBER, D.D.

Religious thought and life in our day are in a state of extraordinary unrest and dissatisfaction. In the calm judgment of many, prevailing conditions point with certainty to the approach of a crisis in the history of Christianity to the seriousness of which it would be foolish to blind ourselves. The events in the midst of which we are at present standing, seem likely to usher in a change for society and the Church as great and as important as that which was wrought by what is known as the Reformation. The resemblance between that age and our own is indeed very striking. At the beginning of the twentieth century, as at that of the sixteenth, epochmaking discoveries have widened men's intellectual and moral horizons; biblical scholarship has received a great impetus; and on all sides multitudes of people are declaring that organized Christianity fails to express either the spirit or teachings of Jesus, and insisting upon the urgent necessity of religious reconstruction both in doctrinal statement and in practical life.

The analogy between the Reformation period and our own may be further traced in the attitude which different persons feel constrained to assume toward the "forces of change that are responsible for current conditions. In the minds of some they have roused the most intense disquietude, alarm, and opposition. They are fierce in their denunciation of the new learning which they regard as "utterly at variance with revealed truth." Their order of mental life makes them not simply inhospitable to new light; it makes them intolerant of every suggestion of the possibility of it in matters scriptural