We have now found the inspiration, the liviion that is in religion. But this inspiration or liviion in religion is found not only in religion_I mean Church religion. This inspiration or liviion is known to everyone who has ever felt an impulse which makes him obey the rules of moral duct above all siderations of self-i or fear. In fact, this inspiration or liviion that is in religion is found in every a of men which is not prompted by the base motive of self-i or fear, but by the sense of duty and honour. This inspiration or liviion in religion, I say, is found not only in religion. But the value ion is that the words of the rules of moral duct which the founders of all great religions have left behind them have, what the rules of morality of philosophers and moralists have not, this inspiration or liviion which, as Matthew Arnold says, lights up those rules and makes it easy for men to obey them. But this inspiration or liviion in the words of the rules of duct ion again is found not only in religion. All the words of really great men in literature, especially poets, have also this inspiration or liviion that is in religion. The words of Goethe, for instance, which I have just quoted, have also this inspiration or liviion. But the words of great men in literature, unfortunately, ot reach the mass of mankind because all great men in literature speak the language of educated men, which the mass of mankind ot uand. The founders of all the great religions in the world have this advahat they were mostly uneducated men, and, speaking the simple language of uneducated men, make the mass of mankind uand them. The real value, therefore, ion, the real value of all the great religions in the world, is that it vey the inspiration or liviion which it tains even to the mass of mankind. In order to uand how this inspiration or liviion came intion, into all the great religions of the world, let us find out how these religions came into the world.
Now, the founders of all the great religions in the world, as we know, were all of them men of exceptionally or even abnormally stroional nature. This abnormally stroional nature made them feel intehe emotion of love or human affe, which, as I have said, is the source of the inspiration in religion, the soul ion. This intense feeling or emotion of love or human affe ehem to see what I have called the indefinable, absolute essence ht and wrong or justice, the soul of justice which they called righteousness, and this vivid perception of the absolute essence of justiabled them to see the unity of the laws ht and wrong or moral laws. As they were men of exceptionally stroional nature, they had a powerful imagination, whisciously persohis unity of moral laws as an almighty supernatural Being. To this supernatural almighty Being, the personified unity of moral laws of their imagination, they gave the name of God, from whom they also believed that the intense feeling or emotion of love or human affe, which they felt, came. In this way, then, the inspiration or liviion that is in religion came intion; the inspiration that lights up the rules of moral duct ion and supplies the emotion or motive power needful for carrying the mass of mankind, along the straight and narrow way of moral duct. But now the value ion is not only that it has an inspiration or liviion in its rules of moral duct which lights up these rules and makes it easy for men to obey them. The value ion, of all the great religions in the worl