[20] I cannot go deeper into this. It is one of the functions of the work of the theologians to try CONTINUOUSLY, and again and again, in a truly reforming, criticizing and transforming way, [to show] the idolatric element which creeps into the doctrinal and ritual life of the churches and which are present to a tremendous extent in the popular piety of ALL churches. But let us return to the concept of faith^a. If faith is ultimate concern, then we must now say it has two elements in it. The one element is the experience of the ultimacy^b, and this element is unconditionally certain. Every human being is aware of his relation to something ultimate. Every human being has something which is his last concern, when all others have gone, have proved to be transitory. Many people are not aware of it; many people who have lost a special concern--for instance (as most of us) the religion of their time--have the feeling that now they, are WITHOUT any ultimate concern. But they are not! The ultimacy remains, but the concern has changed. The concrete has changed, can break down can grow up again, can change, can become idolatric, and can become true. All this is going on all the time. And here we come to the other side of the definition of faith^c, which is the second, not the first, namely faith as the acceptance of concrete content. Now I hope that I have answered more adequately the question I was asked last time. This is the traditional concept, and this is the concept which usually, and popularly, is used and attacked, when religion^d is discussed and faith is denied. And those who criticized my lecture Tuesday were right insofar as they had to demand the other side too, and that is the side I now come to, namely the side of the acceptance of a concrete content. Now this concrete content can be almost everything between heaven and earth. There is no tree, no realm of nature--trees or animals, or stars or stones--which have NOT become matters of ultimate concern in the history of religion. There is no realm in human culture-- technical products, books, persons, groups, functions--which have NOT become matters of ultimate concern. Calvin once said that the human mind is a continuously working factory of idols, a continuously working factory of idols. And he is as right about this as those modern sociologists and psychologists who show the way in which religion (in psychological and sociological structures) produces idolatric symbols^e all the time.