that there is One who win not let anything happen to him. Further, man's thirst for continuity is unsatisfied by the life-structure of pttre relation, the " solitude " of the I before the Thou, the law that man, though binding up the world in relation in the meeting, can nevertheless only as a person approach and meet God. He longs for extension in space, for the representation in which the community of the faithful is united with its God. Thus God becomes the object of a cult. The cult, too, completes at first the acts of relation, in adjusting in a spatial context of great formative power the living prayer, the immediate saying of the Thou, and in linking it with the life of the senses. It, too, gradually replaces the acts of relation, when the personal prayer is no longer supported, but displaced, by the communal prayer, and when the act of the being, since ijb admits no rule, is replaced by ordered devotional exercises. Actually, however, pure relation can only be raised to constancy in space and time by being embodied in the whole stuff of life. It cannot be preserved, but only proved true, only done, only done up into life. Man can do justice to the relation with God in which he has come to share only if he realises God anew in the world according to hi* strength and to the measure of each day. In this lies the only authentic assurance of continuity. The authentic assurance of duration consists in the fact that pure relation can be fulfilled in the growth and rise of beings into Thou> that the holy primary word makes itself heard in them all. Thus the time of human life is shaped into a fulness of reality, and even though human life neither can nor ought to overcome the 114.