slightest detriment to the righteousness, morality, and holiness of the life that is permeated by this belief. Even if one is firmly persuaded that all our effort on this earth will not leave the slightest trace behind it nor yield the slightest fruit, nay more, that the divine effort will even be perverted and become an instrument of evil and of still deeper moral corruption, one can none the less continue the effort, solely in order to maintain the divine life that has manifested itself in us, and with a view to a higher order of things in a future world, in which no deed that is of divine origin is lost. Thus the apostles, for example, and the primitive Christians in general, because of their belief in heaven had their hearts entirely set on things above the earth even in their lifetime; and earthly affairs—the State, their earthly fatherland, and nation—were abandoned by them so entirely that they no longer deemed them worthy of attention. Possible though this is, and to faith not difficult, and joyfully though one must resign one’s self, once it is the unalterable will of God, to having an earthly fatherland no longer and to being serfs and exiles here below, nevertheless it is not the natural condition nor the rule of the universe; on the contrary, it is a rare exception. It is a gross misuse of religion, a misuse of which Christianity among other religions has frequently been guilty, to make a point of recommending, on principle and without regard to existing circumstances, such a withdrawal from the affairs of the State and the nation as the mark of a true religious disposition. In such a condition of things, if it is true and real and not merely the product of fitful religious zeal, temporal life loses all independent existence and becomes merely a forecourt of true life and a period of severe trial which is endured only out of obedience and resignation to the will of God.
