The literature is here too vast to mention even the works of the very first importance: I can only select a very few books which have been useful to myself. The late Sir John Seeley's _Ecce Homo_ may be regarded as in the light of modern research a somewhat uncritical book, but it remains to my mind the most striking expression of the appeal which Christ makes to the Conscience of the modern world. It has proved a veritable fifth Gospel to many seekers after light. Bishop Moorhouse's little book, _The Teaching of Christ_, will serve as an introduction to the study of Christ's life and work. A more elaborate treatment of the subject, with which I am very much in sympathy, is Wendt's _Teaching of Jesus_. The ideal life of Christ perhaps remains to be written. Professor Sanday's Article on 'Jesus Christ' in Hastings' _Dictionary of the Bible_ may be mentioned as a good representative of moderate and scholarly Conservatism or Liberal Conservatism. Professor Oscar Holtzmann's _Life of Jesus_ is based on more radical, perhaps over-radical, criticism. Professor Harnack's {189} _What is Christianity?_ has become the typical expression of the Ritschlian attitude. The ideas of extreme Roman Catholic 'Modernism' may be gathered from Loisy's _l'Evangile et l'Eglise_ and _Autour d'un Petit Livre_. Professor Gardner's three books--_Exploratio Evangelica_, the shorter _An Historic View of the New Testament_, and _The Growth of Christianity_--may be especially commended to those who wish to satisfy themselves that a thorough-going recognition of the results of historical Criticism is compatible with a whole-hearted personal acceptance of Christianity. Dr. Fairbairn's _Philosophy of the Christian Religion_ and Bousset's _What is Religion?_ are especially valuable as vindications of the supreme position of Christianity combined with the fullest recognition of the measure of Revelation contained in all the great historical Religions. Allen's _Continuity of Christian Thought_ suggests what seems to me the right attitude of the modern thinker towards traditional dogma, though the author's position is more decidedly 'Hegelian' than mine. I may also mention Professor Inge's contribution to _Contentio Veritatis_ on 'The Personal Christ,' and some of the Essays in _Lux Hominum_. Though I cannot always agree with him, I recognize the high value of the Bishop of Birmingham's Bampton Lectures on _The Divinity of Jesus Christ the Son of God_ and the accompanying volume of _Dissertations_. [1] In their assertion of the necessity of Development, and of the religious community as the origin of Development, the teaching of the Abbe Loisy and the Roman Catholic Modernists seems to me to be complementary to that of the Kitschlians, though I do not always accept their rather destructive critical conclusions.