understanding for the saving institution of the Church, by whom he should be led: she is to him an institution of intellectual serfdom. He makes his own religion, free from dogma, just as his individuality desires, just as he “lives” it. Should our observer, while visiting the Protestant city, make a final visit to its university, he will find there the thoughts, which hitherto he had but vaguely felt, clothed in scientific language. There they meet his gaze, defined sharply on the pedestal of Research as the Modern Philosophy, protected, often exclusively privileged, by the state license of teaching. It is the modern scientific view of the world, the only one that men of modern times may hold. From here it is to find its way to wider circles. “Man,” we are told by a pupil of _Feuerbach_, in accord with his master’s teaching, “man is man’s god. And only by the enthronement of this human god can the super-human and ultra-human God be made superfluous. What Christianity was and claimed to be in times gone by, that now is claimed by humanity.” “The being which man in religion and theology reveres,” continues _Jodl_ with _Feuerbach_, “is his own being, the essence of his own desires and ideals. If you eliminate from this conception all that is mere fancy and contrary to the laws of nature, what is left is a cultural ideal of civilization, a refined humanity, which will become a reality by its own independent strength and labour” (_Ludwig Feuerbach_, 1904, 111 f., 194). “The greatest achievement of modern times,” says another panegyrist of emancipated humanity, “is the deliverance from the traditional bondage of a direct revelation.... Neither revelation nor redemption approach man from without; he is bound rather to struggle for his perfection by his own strength. What he knows about God, nature, and his own self, is of his own doing. He is in reality ‘the measure of all things, of those that are, and why they are; of those that are not, and why they are not.’ Of his dignity as an image of God, he has therefore not lost anything; on the contrary, he has come nearer to his resemblance to God, his highest end, by his consciousness of being self-existent and of having the destiny to produce everything of himself; from a receptive being he has become a spontaneous one; he has at last come to a clear knowledge of his own real importance and destiny” (_Spicker_, Der Kampf zweier Weltanschauungen, 1898, 134).