winning of a Kingdom of righteousness consonant with the revealed will
of God; the lifting of souls from nervous introspection to a height
where they become indeed "public souls"; the accomplishing of the
Kingdom not by great engines of mechanical power but by the daily
offices of every individual; the substitution in place of current
hatred, fear and jealous covetousness, of the unhappy temper and
"generous heart" which are the only fruitful agencies of accomplishment.
Finally, the "Great Peace" as the supreme object of thought and act and
aspiration for us, and for all the world, at this time of crisis which
has culminated through the antithesis of great peace, which is great
war.

I have tried to keep this prayer of Bishop Hacket's before me during the
preparation of these lectures. I cannot claim that I have succeeded in
achieving a "happy temper" in all things, but I honestly claim that I
have striven earnestly for the "generous heart," even when forced, by
what seem to me the necessities of the case, to indulge in condemnation
or to bring forward subjects which can only be controversial. If the
"Great War," and the greater war which preceded, comprehended, and
followed it, were the result of many and varied errors, it matters
little whether these were the result of perversity, bad judgment or the
most generous impulses. As they resulted in the Great War, so they are a
detriment to the Great Peace that must follow, and therefore they must
be cast away. Consciousness of sin, repentance, and a will to do better,
must precede the act of amendment, and we must see where we have erred
if we are to forsake our ill ways and make an honest effort to strive
for something better.

For every failure I have made to achieve either a happy temper or a
generous heart, I hereby express my regret, and tender my apologies in