lectures, I hope that we have fairly exhibited in
action that double nature of finite creatures which
makes them inherently the prey of hazard and
hardship. For accident and disturbance are, we
may say, their own nature in disguise. This is
why they come in pairs, so strangely opposite yet
akin, according as the strain and friction or the
satisfaction and solution predominate in the self-
transcendence of the finite-infinite being, which
inevitably lends itself to both. This is why,
again, as has been pointed out above, there persists,
within and by means of accident and disturbance,
a recognition implicit or explicit of an underlying
real in which the two aspects of our being become
one and their contradiction rises into a satisfac-
tion which it deepens. This recognition, we saw,
accompanies the whole series of our development,
but it is enough to take it in a single explicit form
as typical of all.

And therefore I will pass from the hazards and
hardships of finite selfhood to exhibit in the two
next lectures the principle of its stability and
security; in other words, the recognition which con-
stitutes religion--we may call it the stability and
security of the finite self.

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