"He can't stick at anything; certainly he can't stick at his job--always he must be doing something else. I don't regard him as a reformer. I regard him as a talker. He has no strength. Sometimes I think he has no heart. Intellectual, yes; but intellectual without pluck. I don't know how his brain works. I give that up. I agree, he joined the Labour movement before he was ordained. There I think he is sincere, perhaps devoted. But is there any heart in his devotion? Do the poor love him? Do the Labour leaders hail him as a leader? I don't think so. Perhaps I'm prejudiced. Whenever I go to see him, he gives me the impression that he has got his watch in his hand or his eye on the clock. An inhuman sort of person--no warmth, no sympathy, not one tiniest touch of tenderness in his whole nature. No. Willie Temple is the very man the Church of England _doesn't_ want." Finally, one of those men in the Anglo-Catholic Party to whom Dr. Temple looks up with reverence and devotion, said to me in the midst of generous laudation: "His trouble is that he doesn't concentrate. He is inclined to leave the main thing. But I hear he is really concentrating on his work at Manchester, and therefore I have hopes that he will justify the confidence of his friends. He is certainly a very able man, very; there can be no question of that." It will be best, I think, to glance first of all at this question of ability. Dr. Temple has a notable gift of rapid statement and pellucid exposition. One doubts if many theologians in the whole course of Christian history have covered more ground more trippingly than Dr. Temple covers in two little books called _The Faith and Modern Thought_, and _The Kingdom of God_. His wonderful powers of succinct statement may perhaps give the impression of shallowness; but this is an entirely false impression--no impression could indeed be wider of the mark. His learning, though not so wide as Dean Inge's, nor so specialised as the learning of Canon Barnes, is nevertheless true learning, and learning which has been close woven into the fabric of his intellectual life. There are but few men in the Church of England who have a stronger grip on knowledge; and very few, if any at all, who can more clearly and vividly express in simple language the profoundest truths of religion and philosophy. In order to show his quality I will endeavour to summarise his arguments for the Existence of God, with as many quotations from his writings as my space will permit. "It is not enough to prove," he says, "that some sort of Being exists. In the end, the only thing that matters is the character of that Being." But how are we to set out on this quest since "Science will not allow us a starting point at all"?