Theological righteousness may mean some strange imputed quality laid on
a man like a cloak to cover his real condition or a bill of health
given to a sick man. But men who live next to real things care nothing
one way or the other for theoretical rightness; they want the real
article. And a right man will not be satisfied to have even the Most
High think of him as being perfectly right when he knows he falls far
short of it. He would rather be the faltering pursuer of actual
rightness than the possessor of a hypothetical, ascribed perfection.

The great Teacher cares nothing about imaginary virtues; He praises
those who ardently seek the real ones. He knows that in the market of
character cash alone is currency; here you cannot draw checks on some
other person's deposits. To Him it is better by far to die facing the
right than to live in smug content with borrowed merits. This world
will never be content with a gospel that offers only vicarious virtues;
at its heart it knows too well its need of the genuine usable ones; it
has at least the dormant faculties of an appetite for rightness.

And all this world story is but a record of the struggle for rightness.
All human progress is but its fruitage. In every age there have been
glorious souls who have made this passion a thing that glowed in their
lives and became a light to their day. In every man the divine
discontent that divides him from the animal is the sign of this desire
in some form; it shows man seeking to find more perfect, more nearly
right relations with the things about him. As the things about him
come to include God and heaven and things unseen so will his search for
rightness become wider and deeper and more spiritual. Every form of
spiritual aspiration, every religion, no matter how uncouth and
strange, is still the soul of man seeking right relations to the