but it is well to bear in mind that the fact [p.148] constitutes an
important element in Eucken's conception of "universal" religion.

"Universal" and "Characteristic" religion do not constitute two
different religions, but two grades of the one religion. In "Universal"
religion Eucken deals very largely with the intellectual grounds of
religion. He is aware that it is necessary for us to carry our whole
potencies into religion. Intellect is one of these, and we cannot afford
to construct our religion on what comes into perpetual conflict with
intellectual conceptions. Eucken has shown that intellectual
conclusions, if they are carried far enough and include the whole of
their own meaning, lead us into religion. We have already noticed how
the presence of norms and standards were necessitated by the very theory
of knowledge itself. It is a great gain for man to know that this is
so--that in so far as knowledge testifies anything in regard to religion
and spiritual life it affirms more than it negates. It is of enormous
advantage to be assured that knowledge is on our side in the quest for
something that is deeper than itself.

Further, Eucken conceives it as the function of religion on this
"Universal" level to present, on the other hand, the actual situation.
What but knowledge can reveal to us the difference between spiritual
norms and ordinary life, between intellect working alone and intellect
merged with the spiritual potency of one's [p.149] being? We are bound
to know these and a hundred other things. They all go to prove that
there is justification for the movement of spiritual life in the
direction of an over-world, and in its hope for the possession of a new
grade of reality. It is well and necessary to affirm all this before we
enter on the "grand enterprise." When an affirmation, based upon
insight, is made, there will be present within the soul a greater power