supremely important truth that God has received His fullest revelation in the historical Christ, and that He goes on revealing Himself in the hearts of men, might have been otherwise, more simply, to modern minds more intelligibly, expressed. There are detailed features of the patristic or the scholastic version of the doctrine which involve conceptions to which the most accomplished Professors of Theology would find it difficult or impossible to give a modern meaning. I do not know for instance that much would have been lost had Theology (with the all but canonical writers Clement of Rome and Hermas, with Ignatius, with Justin, with the philosophic Clement of Alexandria) continued to speak indifferently of the Word and the Spirit. Yet taken by itself this Thomist doctrine of the Trinity is one to which it is quite possible to give a perfectly rational meaning, and a meaning probably very much nearer to that which was really intended by its author than the meaning which is usually put upon the Trinitarian formula by popular religious thought. That God is Power, and Wisdom, and Love is simply the essence of Christian Theism--not the less true because few Unitarians would repudiate it. (7) Once more let me briefly remind you that any claim for finality in the Christian Religion must be based on its power of perpetual development. {186} Belief in the continued work of the Holy Spirit in the Church is an essential element of the Catholic Faith. We need not, with the Ritschlian, contemptuously condemn the whole structure of Christian doctrine because undoubtedly it is a development of what was taught by Christ himself. Only, if we are to justify the development of the past, we must go on to assert the same right and duty of development in Ethics and in Theology for the Church of the future. In the pregnant phrase of Loisy, the development which the Church is most in need of at the present moment is precisely a development in the idea of development itself.