the Founder, and in our conceptions concerning his life and death.  But we need not fear that any real loss will accrue if we hold fast to the indisputable fact of the presence of a divinity within his life—­a divinity which has to be repeated on a smaller scale in our own lives before we are ever able to have even a glimmer of it.  It is out of such a spiritual experience that the life of the Master can gain its real value and significance for us.  But in the past there has been a tendency to see a good deal of this significance in theological constructions which have now ceased to contain any genuine meaning.  At the best these constructions could never mean more than the best intellectual presentations of good men.  Something besides them—­deeper than them all—­had to appear before any soul could be [p.198] converted to the things of Eternal Life.  Here Eucken shows that metaphysical concepts such as the Trinity have tended to become purely anthropomorphic and mythological, probably necessary at a certain level of religion, but which have now been superseded by truer conceptions of life and existence.  There is no longer any meaning in asking whether the Founder was a “mere man” or a God.  He was an intermediate reality between the two.  To measure the depth and content of his soul is a presumption of shallow minds; to determine in a speculative manner the exact nature of his divinity, and to formulate imposing doctrines out of all this is quite as presumptuous.  It is sufficient for us to know that he overcame the world, that the Godhead dwelt in a form of immediacy within his soul.  All this is an experimental proof of the working of the Divine upon the plane of Time.  But such Divine breaks in pieces if it is subjected to exact determinations.  Some account of it we must have:  the understanding demands this; but that account must include what the best light of knowledge has to throw on the subject.  But when all is said, something infinitely greater remains unsaid, and yet to be experienced—­something that requires the soul to exert itself in order to experience what all this means.  When face to face with the meaning and value of the life and death and spiritual resurrection [p.199] of the Founder of our Christianity, we are face to face with an eternal reality revealed within the soul of the “son of man.”  At such a depth of our nature, the petty questions concerning how much or how little was present disappear into the background of life, and we are able through such a vision to pass to the Father.  When emphasis is laid on such a fact as this, Christianity will again become a religion of the spirit—­a religion which will unite all mankind at a point of unity beneath all close intellectual determinations and differences.  And Eucken points out that it is not in the life of Jesus alone that we can obtain such a vision.  But we do not gain the vision by merely saying this.  If we know of any other character who was so much and who did so much, probably we shall