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 being one with that object, we say we are a whole, and harmonious now. So far as we are not so, we are mere appearance; and by the standing will to negate that seeming self, we are one with the true and real self. For this point of view and in this sphere (not outside it) imputation ceases, though the bad self is still a fact; and in this sense faith remains only ideal.

But that it is in any other sense merely ideal, is a vulgar and gross error, which, so far as it rests on St. Paul, rests on an entire misunderstanding of him. In faith we do not rise by the intellect to an idea, and leave our will somewhere else behind us. Where there is no will to realize the object, there is no faith; and where there are no works, there is no will. If works cease, will has ceased; if will has ceased, faith has ceased. Faith is not the desperate leap of a moment; in true religion there is no one washing which makes clean. In Pauline language, that ‘I have died,’ have in idea and by will anticipated the end, proves itself a reality only by the fact that ‘I die daily,’ do perpetually in my particular acts will the realization of the end which is anticipated. Nor does faith mean simply works; it means the works of faith; it means that the ideal, however incompletely, is realized. But, on the other hand, because the ideal is not realized completely and truly as the ideal, therefore I am not justified by the works, which issue from faith, as works; since they remain imperfect. I am justified solely and entirely by the ideal identification; the existence of which in me is on the other hand indicated and guaranteed by works, and in its very essence implies them.

What we have now to do is to ask, What is the object with which the self is made one by faith? For our answer to this question we must go to the facts of the Christian consciousness. But the reader must remember that we shall touch these facts solely so far as is necessary to bring out the connection between religion and morality. We are to keep to a minimum, and the reader must not conclude that we repudiate whatever we say nothing about.

The object, which by faith the self appropriates, is in Christianity nothing alien from and outside the world, not an abstract divine which excludes the human; but it is the inseparable unity of