Now, within the area of the philosophy which begins with Kant this old antinomy has been resolved. An actual circle of clear relations joins the points of the old hopeless triangle. Men are men because of God indwelling in them, working through them. The phrase 'mere man' is seen to be a mere phrase. To say that the Nazarene, in some way not genetically to be explained, but which is hidden within the recesses of his own personality, shows forth in incomparable fulness that relation of God and man which is the ideal for us all, seems only to be saying over again what Jesus said when he proclaimed: 'I and My Father are one.' That Jesus actualised, not absolutely in the sense that he stood out of relation to history, but still perfectly within his relation to history, that which in us and for us is potential, the sonship of God--that seems a very simple and intelligible assertion. It certainly makes a large part of the debate of ages seem remote from us. It brings home to us that we live in a new world. Interesting and fruitful is Hegel's expansion of the idea of redemption beyond that of the individual to that of the whole humanity, and in every aspect of its life. In my relation to the world are given my duties. The renunciation of outward duty makes the inward life barren. The principle which is to transform the world wears an aspect very different from that of stoicism, of asceticism or even of the individualism which has sought soul-salvation. In the midst of unworthiness and helplessness there springs up the consciousness of reconciliation. Man, with all his imperfections, becomes aware that he is the object of the loving purpose of God. Still this redemption of a man is something which is to be worked out, in the individual life and on the stage of universal history. The first step beyond the individual life is that of the Church. It is from within this community of believers that men, in the rule, receive the impulse to the good. The community is, in its idea, a society in which the conquest of evil is already being achieved, where the individual is spared much bitter conflict and loneliness. Nevertheless, so long as this unity of the life of man with God is realised in the Church alone there remains a false and harmful opposition between the Church and the world. Religion is faced by a hostile power to which its principles have no application. The world is denounced as unholy. With this stigma cast upon it, it may be unholy. Yet the retribution falls also upon the Church, in that it becomes artificial, clerical, pharisaical. The end is never that what have been called the standards of the Church shall prevail. The end is that the Church shall be the shrine and centre of an influence by virtue of which the standard of truth and goodness which naturally belongs to any relation of life shall prevail. The distinction between religion and secular life must be abandoned. Nothing is less sacred than a Church set on its own aggrandisement.