forming a link through which a prima facie con-
fusion is absorbed in and transformed into the
underlying harmony. The technical formula for
this position of his we found in some such expression
as "a finite-infinite" or "self-transcendent" creature.
This is to say that his nature is in contradiction
with his existence, and in the adjustment of this
contradiction at once by remoulding circumstance
and by recasting the self he has to deal with the
chances offering prima facie now satisfaction and
now obstruction, which we discussed as the hazards
and hardships of finite selfhood. We emphasised
the point that the chapter of accidents is necessary.
It belongs to finiteness. It is just the appearance
of externality, by overcoming which in its degree,
the finite self makes its contribution to the Absolute.

Now I turn to insist on the other side, implied
throughout in this conception of the finite self-
conscious being, and present throughout in the facts
of his existence. What I have in mind is most
simply and adequately indicated by the title of this
lecture, "The Religious Consciousness." If we wish
to consider what our third general sub-heading
postulates, "The Stability and Security of the
Finite Self"--a characteristic correlative to its
hazards and hardships, and, like its value, rooted in
the nature which gives rise to them--if we wish to
complete our treatment by considering this founda-
tion of all our experience, it is to the religious
consciousness, however broadly interpreted, that we
must have recourse. Its general formula, in the
wide sense here in question, is simply the com-
pletion or recognition of the finite-infinite or self-
transcendent nature which we have attributed to the

-225-