The source of the radical evil in man is an intelligible act of human freedom not further to be explained. Moral evil is not, as such, transmitted. Moral qualities are inseparable from the responsibility of the person who commits the deeds. Yet this radical disposition to evil is to be changed into a good one, not altogether by a process of moral reformation. There is such a thing as a fundamental revolution of a man's habit of thought, a conscious and voluntary transference of a man's intention to obey, from the superficial and selfish desires which he has followed, to the deep and spiritual ones which he will henceforth allow. There is an epoch in a man's life when he makes the transition. He probably does it under the spell of personal influence, by the power of example, through the beauty of another personality. To Kant salvation was character. It was of and in and by character. To no thinker has the moral participation of a man in the regeneration of his own character been more certain and necessary than to Kant. Yet, the change in direction of the will generally comes by an impulse from without. It comes by the impress of a noble personality. It is sustained by enthusiasm for that personality. Kant has therefore a perfectly rational and ethical and vital meaning for the phrase 'new birth.' For the purpose of this impulse to goodness, nothing is so effective as the contemplation of an historical example of such surpassing moral grandeur as that which we behold in Jesus. For this reason we may look to Jesus as the ideal of goodness presented to us in flesh and blood. Yet the assertion that Jesus' historical personality altogether corresponds with the complete and eternal ethical ideal is one which we have no need to make. We do not possess in our own minds the absolute ideal with which in that assertion we compare him.