Nevertheless their presence in the world today is the concrete problem to be faced by Liberal Churchmen. To consistent Catholics such as Father Knox it is not, I suppose, a problem at all. He would say that such men deserve every adjective of approbation in the dictionary; but they are not Christian. If Christianity means a fixed set of opinions, "a faith once delivered to the saints," Father Knox is right; such men are not Christians, but, if so, the fact that they are not is the death warrant of the Church, for they represent progress to a higher type than that of the Christianity of the past. But the liberal Christian does not accept the view that the Church ought to exist for the preservation of traditional opinions. In his heart he feels that such men would have been accepted by Jesus as his disciples, and therefore he believes that the Church can and ought to be reformed so as to make room for them. For this Reformation he has no fixed and rigid programme, but there are three things which he thinks the Church must provide. The first necessity is the right understanding of life. It cannot be given by any theory of the universe which, like the biblical one, is in glaring contradiction to the facts of modern science[1]. Nor is it conceivable that belief can be fixed so as to be unalterable. Intellectual correctness is relative, and Truth cannot be petrified into Creeds, but lives by discussion, criticism, correction, and growth. [Footnote 1: Mr. Bryan is right in maintaining that evolution and the whole scientific concept of life is unbiblical, though wrong in thinking that that settles the question.] The second necessity is the purification of the human spirit. Generation after generation of Christians on their way through the world have endeavoured to follow the moral teaching of the Church, but the friction and pressure of life always bring with them many impurities, the swell of passion, the blindness of temper, and the thrust of desire, which a mere appeal to reason cannot remedy because it condemns but does not remove the evil. In the future as in the past, the Church must find means to satisfy men's need and desire for purification. The third is closely allied to the second. It is "the helping hand of grace." No organized religion is complete or satisfactory which does not understand that when weak and erring human beings call from the depths, the helping hand of grace is stretched out from the unknown. The origin and nature of grace is a metaphysical and theological problem; its existence is a fact of experience. And that same experience shows that though grace may work apart from institutions it does in fact normally work through them.