civilisation, culture, history, and natural science carry within themselves, we see clearly the critical situation in which religion is placed, because these surface-changes are not of the essence of religion. Through the mighty expansion and the fissures which these changes bring about, the old immediacy and intimacy of the soul have become lost, and religion has now receded into the distance, and is in danger of vanishing more and more. The derangement of things which such changes cause occurs [p.224] not only in connection with their own facts and material and against their old forms, but the effect proceeds into the very character and feelings of man and into his religion. And yet, when we examine the matter more closely, we find that such changes cause not so much a breach with Christianity as with its traditional form, and that they seek to bring about a fundamental renewal of Christianity. For when we penetrate beyond the motives and dispositions of men to their spiritual basis, all the changes are unable to contradict what is essential to Christianity, but they even promise to assist this essential element in its new, freer, and more energetic development. But we have to bear in mind that all this will not descend upon us like a shower of rain, but will have to be brought forth through immense labour and toil. It becomes necessary to replace that which must pass away, and to reconsolidate the essentials which are threatened. All this cannot come about save through an energetic concentration and deepening of the spiritual life, save through a struggle against the superficiality of Time regardless of all consequences, and save through a vivification and integration of all that points in the right direction."[81] [p.225] This passage illustrates well Eucken's whole attitude regarding Christianity. It is evident that much remains to be done within and without the Church. Within, radical changes are to take place; but always in the light and with the preservation of the spiritual substance. Without, the indifference of a vast portion of the civilised nations of the world has to be reckoned with. It is an immense problem, often enough to dishearten good men and women. How can men be moved from their inertia and their resentment against the deeper demands which spiritual life makes upon every human being? That is the problem of problems and the task of tasks to-day. No clear solution of it is yet perceptible. But in the meantime, those who care for Divine things and who have experienced some of their power within their own souls must hold fast to all they possess, and labour unceasingly to increase the spiritual value of their possession. Probably catastrophes have to happen in order to bring the world home to religion and God.