willing to be taught in the things of the spirit. Hence we see the need
of great personalities who will combine in their own souls a penetrating
knowledge and an intense enthusiasm for the real welfare of mankind. A
true history can never be born outside this region; the world, without
such a conviction, can only wander out of one morass into [p.85]
another; and failure after failure will be the inevitable result of all
the attempts. Movements will have value and duration only in so far as
they are the outcome of a need of a spiritual life which includes
demands of intellect, morality, and religious idealism.

Eucken shows at the close of his remarkable article in _Beiträge zur
Weiterentwickelung der Religion_ that some form or other of the Eternal
must enter into time and its changes, and become a norm towards which
mankind will move. When this happens, mankind will not be content to
look merely beyond the grave for the redemption of the race and the
annihilation of sin. The very world in which we live is surrounded by an
over-world of ideal truth and goodness. Why should we live on "hope and
tarrying" when there is so much to be done and gained? The energies of
men run on such lines into "sickly sentimentalism" and "watery wishes,"
and nothing great issues out of our activities on the surface of life.
History becomes no more than a succession of changes of which the later
are of no more value than the earlier. All this happens, because there
is no Eternal--no over-world of over-individual and over-historical
values--present. In a large measure our very religion grants us here but
little help. It is either a contemplation of certain events in the past
which were delivered for once and for all or an immersion in the social
environment. [p.86] We remain aliens to the truth that these events can
be repeated to-day. We are not convinced as to the possibilities of our
own nature and of the realisation of the Divine in the making of
history. Our age is an age of stripping things of their connections and