[11] I am aware that a highly esteemed school of modern theologians maintain that the apocalyptic element is a secondary and even an embarrassing feature for Jesus. But I am unable to convince myself of the justice of this view. [12] See the similes used in the previous chapter on the growth of the tree as manifested in the putting forth of a new branch, and the ascent of an eminence which includes the part of the spiritual landscape previously seen, but also that part which from the previous station was excluded. CHAPTER V SOCIAL REFORM My position at that time may be summarized as follows: There is a divine power in the world, not individual, manifest in the moral law as revealed in human experience. The moral law involves recognition of the presence of a something holy in each human being. Since the world presents innumerable examples of the grossest violation of human personality (e.g., prostitution and exploitation of laborers), the business immediately in hand is to make an end of these violations. There was as yet in my mind no positive definition of personality. Clarification and further development were promoted by the necessity of grappling with the problems of poverty and with the attempted solutions of the Socialists and of other social reformers. At this period, the notion of personality in my mind being still without determinate content, empirical matter intruded, and a species of millennialism for a time vitiated my thinking. In order to set up a goal for humanity, I dallied with Utopias, and flattered my imagination with the vision of something like a state of ultimate earthly felicity. The cheap cry of “Let us have heaven on earth” was also on my lips, though the delusion did not last long and perhaps never penetrated very deeply.