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 human and divine. It is the ideal which, as will, affirms itself in and by will; it is will which is one with the ideal. And this whole object, while presented in a finite individual form, is not yet truly presented. It is known, in its truth, not until it is apprehended as an organic human-divine totality; as one body with diverse members, as one self which, in many selves, realizes, wills, and loves itself, as they do themselves in it.

And for faith this object is the real, and the only real. What seems to oppose it is, if fact, not reality: and this seeming fact has two forms: one the imperfection and evil in the heart, the inner self; and the other the imperfection and evil in the world of which my external self is a part. In both these spheres, the inner and outer, the object of religion is real; and the object has two corresponding sides, the inner and personal, and the external side; which two sides are sides of a single whole.

Faith involves the belief (1) that the course of the external world, despite appearances, is the realization of the ideal will; (2) that on the inner side the human and divine are one: or the belief (1) that the world is the realization of humanity as a divine organic whole; and (2) that with that whole the inner wills of particular persons are identified. Faith must hold that, in biblical language, there is ‘a kingdom of God,’ that there is an organism which realizes itself in its members, and also in those members, on the subjective side, wills and is conscious of itself, as they will and are conscious of themselves in it.

If the reader will refer back to ‘My Station and its Duties’ (p. 160), he will see that what we had there in the relative totality of the political organism, we have here once more, though with a difference. That difference is that (1) what there was finite (one amongst and against others) is here infinite (a whole in itself),