first thing needed was to acquire a clear conception of what must be
understood by the Ideal. Heiberg had regarded the uneducated as those
devoid of ideals. But I was quite sure myself that education afforded no
criterion. And I could find no other criterion of devotion to the Ideal
than a willingness to make sacrifices. If, I said, I prove myself less
self-sacrificing than any one of the wretches I am fighting, I shall
myself incur well-merited scorn. But if self-sacrifice were the
criterion, then Jesus, according to the teachings of tradition, was the
Ideal, for who as self-sacrificing as He?

This was an inclined plane leading to the Christian spiritual life, and
a year later, when I was nearly twenty, I had proceeded so far on this
plane that I felt myself in all essentials in agreement with the
Christian mode of feeling, inasmuch as my life was ascetic, and my
searching, striving, incessantly working mind, not only found repose,
but rapture, in prayer, and was elated and fired at the idea of being
protected and helped by "God."

But just as I was about to complete my twentieth year, the storm broke
out over again, and during the whole of the ensuing six months raged
with unintermittent violence. Was I, at this stage of my development, a
Christian or not? And if not, was it my duty to become a Christian?

The first thought that arose was this: It is a great effort, a constant
effort, sometimes a minutely recurring effort, to attain moral mastery
over one's self, and though this certainly need not bring with it a
feeling of self-satisfaction, much less _ought_ to do so, it does
bring with it a recognition of the value of this self-mastery. How
strange, then, that Christianity, which commands its attainment, at the
same time declares it to be a matter of indifference to the revealed God