reason itself, and we cannot deny reason by the use of reason.

Making use of the phrase "son of man," Jesus teaches that all men have a common impulse toward good and toward reason, which leads to good. It is superfluous to attempt to prove that * i son of man" means "Son of God." To understand by the words "son of man" anything different from what they signify is to assume that Jesus, to say what he wished to say, intentionally made use of words which have an entirely different meaning. But even if, as the Church says, "son of man" means " Son of God," the phrase " son of man" applies none the less to man, for Jesus himself called all men " the_sons of God."

"The ductrine of the"" son "of man" finds its most complete expression in the interview with Nicodc- mus. Every man, Jesus says, aside from his con sciousness of his material, individual life and of his birth in the flesh, has also a consciousness of a spir itual birth (John iii. 5, 6, 7), of an inner liberty, of something within; this comes from on high, from the infinite that we call God (John iii. 14-17); now it is this inner consciousness born of God, the son of God in man, that we must possess and nourish if we would possess true life. The son of man is homogeneous (of the same race) with God.

Whoever lifts up within himself this son of God, whoever identifies his life with the spiritual life, will not deviate from the true way. Men wander from the way because they do not believe in this light