all, he must find it within himself and in the spiritual history of his
fellows. He must venture, in freedom, the belief in these things, and
find their corroboration in the contribution which they make to the
solution of the mystery of life. One must venture to win them. One must
continue to venture, to keep them. If it were not so, they would not be
objects of faith.

The source of the radical evil in man is an intelligible act of human
freedom not further to be explained. Moral evil is not, as such,
transmitted. Moral qualities are inseparable from the responsibility of
the person who commits the deeds. Yet this radical disposition to evil
is to be changed into a good one, not altogether by a process of moral
reformation. There is such a thing as a fundamental revolution of a
man's habit of thought, a conscious and voluntary transference of a
man's intention to obey, from the superficial and selfish desires which
he has followed, to the deep and spiritual ones which he will henceforth
allow. There is an epoch in a man's life when he makes the transition.
He probably does it under the spell of personal influence, by the power
of example, through the beauty of another personality. To Kant salvation
was character. It was of and in and by character. To no thinker has the
moral participation of a man in the regeneration of his own character
been more certain and necessary than to Kant. Yet, the change in
direction of the will generally comes by an impulse from without. It
comes by the impress of a noble personality. It is sustained by
enthusiasm for that personality. Kant has therefore a perfectly rational
and ethical and vital meaning for the phrase 'new birth.'

For the purpose of this impulse to goodness, nothing is so effective as
the contemplation of an historical example of such surpassing moral
grandeur as that which we behold in Jesus. For this reason we may look