The study of Philosophy irradiates the world for us, increasing our sense of the beauty that is in it. We understand more; the world’s relation to us is more real, deeper, wider. Religion has the same effect, though in so far as it sometimes belittles the world it tends also to deaden our understanding of the world’s beauty. But if our philosophy coincides with our religion and our scientific theory is a part of both, Beauty has a chance of winning her proper position. If this philosophy and this religion find their ultimate Reality in the personal relationship we call love; if in their ‘science’ the creative process of that love’s activity in self-limitation stands revealed; Beauty indeed comes to her own. In our intuition of the world’s beauty we are in touch with the creative idea of the Master Mind. Only a philosophy and a religion that are rooted and grounded in the God who is Love, yet take the fullest account of the time-processes of love which we call evolution, can reveal the fulness of Beauty. Then Beauty is seen as Spirit’s grasp upon the relation between all the parts of the whole--a relation that is not yet complete, and can only be complete when the sole relation is that of love between personal beings, of whom God is the first in timeless Being. Then, when matter is seen as the expression of God’s self-limitation for the sake of His people’s freedom, realisation dawns that matter is instinct with beauty for the understanding mind. Aesthetic becomes the link that binds all our theoretic knowledge together, making it one--serviceable as an equal partner with the practical activity. In this partnership the activity of the spirit is perfected[36]. The beauty of relationship is always new, just as love is always new. Our creation is our expression of our personal being in relationship, which is ultimately love. God’s creation is the expression of His Personal Being in relationship. Without relationship He would not be personal; but more is implied in this statement than merely internal relations. Personality, the δύναμις of κοινωνία, is centrifugally creative, as we have seen elsewhere, and the thing created, because it is a relationship, is beautiful, and is new. In the perennial newness of beauty we find the key to God’s creative activity. He creates new persons, because His relation to them is new and beautiful. Just because His experience is the experience of Perfect Personality new things are perpetually added. Without this activity His Being would not be perfect. Its perfection is substantiated by its power of finding beauty new. Only the inactive dullard fails to see beauty and is bored, and in his very dulness he loses the prerogative of personality.