But the value ion is that it enables men, enables and make even the mass of mankind who have not force of intelleor force of character, to strictly follow and obey the rules of moral duct . But then how and by what means dion enable and make men do this? People imagihat religion enables and makes mehe rules of moral duct by teag men the belief in God. But that, as I have shown you, is a great mistake. The one and sole authority which makes men really obey moral laws or rules of moral duct is the moral sehe law of the gentleman in them. fucius said: "A moral law which is outside of man is not a moral law.
Even Christ in teag His religion says: "The Kingdom of God is within you." I say, therefore, the idea which people have that religion makes mehe rules of moral duct by means of teag them the belief in God is a mistake. Martin Luther says admirably in his entary on the Book of Daniel: "A God is simply that where-on the huma rests with trust, faith, hope and love. If the resting is right, then the God, too, is right; if the resting is wrong, then the God, too, is illusory. " This belief in God taught by religion is, therefore, only a resting, or, as I call it, a refuge. But then Luther says: "The resting, i.e. the belief in God, must be true, otherwise the resting, the belief, is illusory. In other words, the belief in God must be a true knowledge of God, a real knowledge of the Divine Order of the Universe, which, as we know, only men of great intellect attain and which the mass of mankind ot attain. Thus you see the belief in God taught by religion, which people imagine ehe mass of mankind to follow and obey the rules of moral duct, is illusory. Men rightly call this belief in God_in the Divine Order of the Universe taught by religion_a faith, a trust, or, as I called it, a refuge. heless, this refuge, the belief in God, taught by religion, although illusory, an illusion, helps towards enablio obey the rules of moral duct, for, as I said, the belief in God gives to men, to the mass of mankind, a sense of security and a sense of permanen their existence. Goethe says: "Piety, (From-migkeit) i.e., the belief in God, taught by religion, is not an end in itself but only a means by which, through the plete and perfect ess of mind and temper (Gemuethsruehe) which it gives, to attain the highest state of culture or human perfe." In other words, the belief in God taught by religion, by giving men a sense of security and a sense of permanen their existence, calms them, gives them the necessary ess of mind and temper to feel the law of the gentleman or moral sense in them, which, I say again, is the one and sole authority to make men really obey the rules of moral duoral laws.
But if the belief in God taught by religion only helps to make mehe rules of moral duct, what is it then upon which Religion depends principally to make men, to make the mass of mankind, obey the rules of moral duct? It is inspiration. Matthew Arnold truly says: "The souls of whatever creed, the pagan Empedocles as well as the Christian Paul, have insisted on the y of inspiration, a liviion to make moral as perfect." Now what is this inspiration or liviion in Religion, the paramount virtue ion upon which, as I said. Religion principally depends to make men, to enable and make even the mass of mankind obey the rules of moral duoral laws?
You will remember I told you that the whole system of the teags of fucius may be summed up in one word; the Law of