(7) In consequence of all this, _Jesus is in fact the only person in the history of the race who can call out absolute trust_. As little children, we knew something of what it meant to have complete trust. There were a few years when it seemed to us that there was nothing in either power or character that was not true of our fathers and mothers. We soon lost such trust, even as children. Is there any way back to the childlike spirit? Let us ponder these golden words of Herrmann: "The childlike spirit can only arise within us when our experience is the same as a child's; in other words, when we meet with a personal life which compels us to trust it without reserve. Only the person of Jesus can arouse such trust in a man who has awakened to moral self-consciousness. If such a man surrenders himself to anything or any one else, he throws away not only his trust, but himself." There has been one life lived on earth, in whose hands one may put himself with absolute confidence and have no fear as to the result. Jesus, and Jesus alone, can call out absolute trust. (8) Moreover, _Jesus is the only life ever lived among men in whom God certainly finds us, and in whom we certainly find God_. And, once again, I am not now asking whether one is able to come to any theory of the nature of Christ. That is a matter of comparative indifference. The great fact is this: That there has been lived among us men such a life that, if a man will simply put himself in the presence of it and stay there, he will have brought home to him with unmistakable conviction the fact that God is, and is touching him and that he is touching God; that, coupled with such a sense as he never had before of his sin, there will be also the sense of forgiveness and reconciliation with God, and so, such evidence of the contact of God with his life as he can find nowhere else. So Harnack believes: "When God and everything that is sacred threaten to disappear in the darkness, or our doom is pronounced; when the mighty forces of inexorable nature seem to overwhelm us, and the bounds of good and evil to dissolve; when, weak and weary, we despair of finding God at all in this dismal world,--it is then that the personality of Christ may save us." (9) And all this means, finally, that _Jesus is for us the ideal realized_. Let not the commonplaceness of the words rob us of their meaning. The fact is far enough from the commonplace. Philosophy must always tell us that we have no right to expect anywhere a realized ideal, except in the absolute whole of things. Certainly, we never find in any of the inferior spheres a fully realized ideal. What does it mean, then, that in this highest of all spheres, the sphere of the moral and spiritual life, we have the ideal realized; that our very highest vision is a fact? What is there that one would add to, what, that one would take away from, the life of Christ, that it might be more completely than it is the ideal realized?