of the Son of God, existing in every man, from the animal, and in bringing him closer to the Father.
The animal existence of a man does not constitute human life alone. Life, according to the will of God only, is also not human life. Human life is a combination of the animal life and the divine life. And the more this com bination approaches to the divine life, the more life there is in it.
Life, according to the Christian religion, is a progress toward the divine perfection. No one condition, accord ing to this doctrine, can be higher or lower than another. Every condition, according to this doctrine, is only a par ticular stage, of no consequence in itself, on the way toward unattainable perfection, and therefore in itself it does not imply a greater or lesser degree of life. Increase of life, according to this, consists in nothing but the quickening of the progress toward perfection. And therefore the prog ress toward perfection of the publican Zaccheus, of the woman that was a sinner, and of the robber on the cross, implies a higher degree of life than the stagnant righteous ness of the Pharisee. And therefore for this religion there cannot be rules which it is obligatory to obey. "The man who is at a lower level but is moving onward toward perfection is living a more moral, a better life, is more fully carrying out Christ's teaching, than the man on a much higher level of morality who is not moving onward toward perfection.
It is in this sense that the lost sheep is dearer to the Father than those that were not lost. The prodigal son, the piece of money lost and found again, were more precious than those that were not lost.
The fulfillment of Christ's teaching consists in moving away from self toward God. It is obvious that there can not be definite laws and rules for this fulfillment of the teaching. Every degree of perfection and every degree of
