Without dwelling further upon the physical elements of man, there are three constituents or functions of personality prominent in the New Testament which claim our consideration, reason, conscience and will. It is just because man possesses, or _is_ mind, conscience and will, that he is capable of responding to the life which Christ offers, and of sharing in the divine character which he reveals. (2) The term _nous_, or reason, is of frequent occurrence in the New Testament. Christianity highly honours the intellectual powers of man and accords to the mind an important role in apprehending and entering into the thoughts and purposes of God. 'Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind,' says Jesus. Many are disposed to think that the exercise of faith, the immediate organ of spiritual apprehension, is checked by the interference of reason. But so far from faith and reason being opposed, not only are they necessary to each other, but in all real faith there is an element of reason. In all religious feeling, as in morality, art, and other spheres of human activity, there is the underlying element of reason which is the characteristic of all the activities of a self-conscious intelligence. To endeavour to elicit that element, to infuse into the spontaneous and unsifted conceptions of religious experience the objective clearness, necessity and organic unity of thought--is the legitimate aim of science, in religion as in other spheres. It would be strange if in the highest of all provinces of human experience intelligence must renounce her claim.[17] The Ritschlian value-judgment theory in its disparagement of philosophy is practically a dethronement of reason. And the protest of Pragmatism and the voluntarists {64} generally against what they term 'Intellectualism'[18] and their distrust of the logical faculty, are virtually an avowal of despair and a resort to agnosticism, if not to scepticism. If we are to renounce the quest for objective truth, and accept 'those ideas only which we can assimilate, validate, corroborate,'[19] those ideas in short which are 'practically useful in guiding us to desirable issues,' then it would seem we are committed to a world of subjective caprice and confusion and must give up the belief in a rational view of the universe.