And the great Dutch scholar, Prof. C. P. Tiele, unexcelled in the knowledge of the actual course taken by the great religions of the world, declares: “All progress, not only in Morality, but also in Science, Philosophy, Art, necessarily exerts an influence upon that of Religion. But … Religion is not, on that account, identical with Ethics any more than with Philosophy or Art. All these manifestations of the human spirit respond to certain needs of man; but none of them, not even Morality, is capable of supplying the want which Religion alone can satisfy.… Religion differs from the other manifestations of the human mind” in this, that whereas “in the domain of Art, the feelings and the imagination predominate; in that of Philosophy, abstract thought is paramount”; and “the main object of Science is to know accurately, whilst Ethics are chiefly concerned with the emotions and with the fruit they yield: in Religion all these factors operate alike, and if their equilibrium be disturbed, a morbid religious condition is the result.”[310] 2. _Ritschlian modification of Kant’s view._ It is deeply interesting to note the particular manner in which Kant’s impoverishment of the concept of religion has been in part retained, in part modified, by the Ritschlian school,--I am thinking especially of that vigorous writer, Prof. Wilhelm Hermann. (1) If in Kant we get the belief in God derived from reflection upon Goodness and Happiness, and as the only possible means of their ultimate coalescence: in Hermann we still get the Categorical Imperative, but the thirst for Happiness has been replaced by the historic figure of Jesus Christ. “Two forces of different kinds,” he says, “ever produce the certainty of Faith: the impression of an Historic Figure which approaches us in Time; and the Moral Law which, when we have heard it, we can understand in its Eternal Truth. Faith arises, when a man recognizes, in the appearance of Jesus, that symbol of his own existence which gives him the courage to recognize in the Eternal, which claims him in the Moral Imperative, the source of true life for his own self.”[311]--And these two sole co-efficients of all entirely living religion are made to exclude, as we have already seen, especially all Mysticism from the life of Faith. “True, outside of Christianity, Mysticism will everywhere arise, as the very flower of the religious development. But a Christian is bound to declare the mystical experience of God to be a delusion. Once he has experienced his elevation, by Christ alone, above his own previous nature, he cannot believe that another man can attain the same result, simply by means of recollection within his own self.… We are Christians precisely because we have struck, in the person of Jesus, upon a fact which is incomparably richer in content than the feelings that arise within ourselves.” “Only because Christ is present for us can we possess God with complete clearness and certainty.” And, with Luther,--who