ng less than
the actualisation of the whole ideal of the life of man. Religious men
respond with the quickened and conscientious conviction, not indeed that
they have laid too great an emphasis upon the spiritual, but that under
a dualistic conception of God and man and world, they have never
sufficiently realised that the spiritual is to be realised in the
material, the ideal in and not apart from the actual, the eternal in and
not after the temporal. Yet with that oscillatory quality which belongs
to human movements, especially where old wrongs and errors have come
deeply to be felt, a part of the literature of the contention shows
marked tendency to extremes. A religion in the body must become a
religion of the body. A Christianity of the social state runs risk of
being apprehended as merely one more means for compassing outward and
material ends. Religion does stand for the inner life and the
transcendent world, only not an inner life through the neglect of the
outer, or a transcendent world in some far-off star or after an aeon or
two. There might be meaning in the argument that, exactly because so
many other forces in our age do make for the realisation of the outer
life and present world with an effectiveness and success which no
previous age has ever dreamed, there is the more reason, and not the
less, why religion should still be religion. Exactly this is the
contention of Eueken in one of the most significant contributions of
recent years to the philosophy of religion, his _Wahrheitsgehalt der
Religion_, 1901, transl. Jones, 1911. The very source and cause of the
sure recovery of religion in our age will be the experience of the
futility, the bankruptcy, of a civilisation without faith. No nobler
argument has been heard in our time for the spiritual meaning of
religion, with the fullest recognition of all its other meanings.

The modern emphasis on the social aspects of religion may be said to
have been first clearly expressed in Seeley's _Ecce Homo_, 1867. The
pith of the book is in this phrase: 'To reorganise society and to bind
the members of it together by the closest ties was the business of
Jesus' life.' Allusion has been made to Fremantle's _The World as the
Subject of Redemption_, 1885. Worthy of note is also Fairbairn's
_Religion in History and Modern Life_, 1894; pre-eminently so is
Bosanquet's _The Civilisation of Christendom_, 1893. Westcott's
_Incarnation and Common Life_, 1893, contains utterance