me particular evil. But
what this special duty has to do with winning any one highest good is
not thus made explicit. And since many who make traditional morality
prominent in their minds and lives are unaware of the deeper spirit
that indeed, as I hold, underlies every serious endeavour, these
persons simply remain unconscious that their morality has any
religious motive or that they are dealing with the problem of
salvation. Even some professional teachers of duty are mere legalists
who do not succeed in reducing the law which they teach to any
rational unity. And for such people the postulate which religion makes
the head of the corner is rather a stumbling-stone. They doubt or
question whether there is any highest good whatever or any pearl of
great price. Yet they illustrate the essential feature of morality by
insisting that certain deeds must be done.

But, however it may be with the first of the religious postulates, it
is the second (the postulate that we are naturally in very great
danger of missing the true goal of life) which leaves open the greater
room for differences of interest as between the religious teachers and
the teachers of duty. Suppose that we are in agreement in holding that
there is a highest {173} good. Nevertheless, the question: How far is
man naturally in danger of missing this supreme goal? is a question
which, since we are all fallible mortals, leaves room for many
varieties of opinion. How I myself view the matter, I told you in our
first lecture. And to me the religious need seems an insistent and
clear need. But many moralists are partisans of duty as a substitute
for religion. And they are often much more optimistic regarding human
nature than I am. In their opinion the goal can be reached, or at
least steadily approached, by simple dutifulness in conduct, without
any aid from other motives that should tend to our salvation.

There is, then, a pearl of great price. But--so such teachers
hold--why sell all that you have to buy that pearl, when by nature you
are able to win it through a reasonable effort? Dutifulness is the
name for the spirit that leads to such an effort. And dutifulness, say
these teachers, is as natural as any other normal function. "No
general catastrophe threatens our destiny," they insist. "Why not do
right? That is in your own personal power and is sufficient for your
deepest need. You need cry out for no aid from above. You can be saved
if you choose. There i