As yet those who may be counted as belonging definitely to the new religion are few and scattered and unconfessed, their realisations are still uncertain and incomplete. But that is no augury for the continuance of this state of affairs even for the next few decades. There are many signs that the revival is coming very swiftly, it may be coming as swiftly as the morning comes after a tropical night. It may seem at present as though nothing very much were happening, except for the fact that the old familiar constellations of theology have become a little pallid and lost something of their multitude of points. But nothing fades of itself. The deep stillness of the late night is broken by a stirring, and the morning star of creedless faith, the last and brightest of the stars, the star that owes its light to the coming sun is in the sky. There is a stirring and a movement. There is a stir, like the stir before a breeze. Men are beginning to speak of religion without the bluster of the Christian formulae; they have begun to speak of God without any reference to Omnipresence, Omniscience, Omnipotence. The Deists and Theists of an older generation, be it noted, never did that. Their “Supreme Being” repudiated nothing. He was merely the whittled stump of the Trinity. It is in the last few decades that the western mind has slipped loose from this absolutist conception of God that has dominated the intelligence of Christendom at least, for many centuries. Almost unconsciously the new thought is taking a course that will lead it far away from the moorings of Omnipotence. It is like a ship that has slipped its anchors and drifts, still sleeping, under the pale and vanishing stars, out to the open sea. . . . 2. CONVERGENT RELIGIOUS MOVEMENTS In quite a little while the whole world may be alive with this renascent faith. For emancipation from the Trinitarian formularies and from a belief in an infinite God means not merely a great revivification of minds trained under the decadence of orthodox Christianity, minds which have hitherto been hopelessly embarrassed by the choice between pseudo-Christian religion or denial, but also it opens the way towards the completest understanding and sympathy and participation with the kindred movements for release and for an intensification of the religious life, that are going on outside the sphere of the Christian tradition and influence altogether. Allusion has already been made to the sympathetic devotional poetry of Rabindranath Tagore; he stands for a movement in Brahminism parallel with and assimilable to the worship of the true God of mankind.