has
transplanted itself within and become our motive.

'Our life,' says Eucken, 'is a conflict between fate and freedom, between
being "given" and spontaneity. Spiritual individuality does not come to
any one, but has first to be won by the work of life, elevating that
which destiny brings. . . . The idea of freedom calls man to independent
co-operation in the conflict of the worlds. It gives to the simply human
and apparently commonplace an incomparable greatness. However powerful
destiny may be, it does not determine man entirely: for even in
opposition to it there is liberation from it.'[12]

III

It will not be necessary to dwell at any length on the third
difficulty--the incompatibility of divine sovereignty and grace with
moral personality.

How to reconcile divine power and human freedom is the great problem
which meets us on the very threshold of the study of man's relation to
God. The solution, in so far as it is possible for the mind, must be
sought in the divine immanence. God works through man, and man acts
through God. Reason, conscience, and will are equally the testimony to
God's indwelling in man and man's {94} indwelling in God. It is, as St.
Paul says, God who worketh in us both to will and to do. But just
because of that inherent power, it is we who work out our own character
and destiny. The divine is not introduced into human life at particular
points or in exceptional crises only. Every man has something of the
divine in him, and when he is truest to himself he is most at one with
God. The whole meaning of human personality is a growing realisation of
the divine personality. God's sovereignty has no meaning except in
relation to a world of which He is sovereign, and His purposes can only
be fulfilled through human agency. While His thoughts far transcend in
wisdom and sublimity those of His creatures they must be in a sense of
the same kind--thoughts, in other words, which beings made in His image
can receive, love and, in a measure, share. And though God cannot be
conceived as the author of evil, He may permit it and work through it,
bringing order out of chaos, and evolving through suffering and conflict
His sovereign purposes.

The problem becomes acutest when we endeavour to harmonise the antinomy
of man's moral freedom and the doctrine of grace. However insoluble the
mystery, it is not lessened by denying one side in the interest of unity.
Scripture boldly affirms both