an intellectual matter, but a matter for the whole of life. "If
faith carries within itself so much movement and struggle, it is not
surprising ... if faith and doubt set themselves against each other, and
if the soul is set in a painful dilemma." Eucken considers it to be an
inevitable, and indeed a necessary accompaniment of religious
experience, and his own words on the point are forcible and clear.
"Doubt ... does not appear as something monstrous and atrocious, though
it would appear so if a perfect circle of ideas presented itself to man
and demanded his assent as a bounden duty. For where it is necessary to
lay hold on a new life, and to bring to consummation an inward
transformation, then a personal experience and testing are needed. But
no proof is definite which clings from the beginning to the final
result, and places on one side all possibility of an antithesis. The
opposite possibility must be thought out and lived through if the Yea is
to possess full energy and genuineness. Thus doubt becomes a necessary,
if also an uncomfortable, companion of religion; it is indispensable for
the conservation of the full freshness and originality of religion--for
the freeing of religion from conventional forms and phrases."

Eucken's views on _immortality_ have already been dealt with. He does
not accept the Christian conception of it, for he seems to limit the
possibility to those in whom spiritual personalities have been
developed, and he evidently does not believe that the "natural
individuality with all its egoism and limitations" is going to persist.

In discussing the question of _miracle_, Eucken weighs the fact that a
conviction of the possibility of miracle has been held by millions in
various religions, and particularly in Christianity. He considers that
the question of miracle is of more importance in the Christian religion
than in any other, one miracle--the Resurrection--having been taken
right into the heart of Christian doctrine. He finds, however, that the
miracle is entirely inconsistent with an exact scientific conception of
nature, and means "an overthrow of the total order of nature as this
has been set forth through the fundamental work of modern
investigation." He does not consider such a position can be held without
overwhelming evidence, and does not feel the traditional fact to have
this degree of certainty, or to be inexplicable in another way. He
considers that the explanation of the miracle p