(3) An historical rather than a speculative Christ. We do not begin (however we may end) with a Figure in the heavens, the eternal Son of God, but with Jesus of Nazareth. This method of approaching Him reinforces the emphasis on His manhood which came from Humanitarianism. Christianity, like the fabled giant, Antaeus, has always drawn fresh strength for its battles from touching its feet to the ground in the Jesus of historic fact. It was so when Francis of Assisi recovered His figure in the Thirteenth Century, and when Luther rediscovered Him in the Sixteenth. There can be little doubt but that fresh spiritual forces are to be liberated, indeed are already at work, from this new contact with the Jesus of history. Still another opening in the scientific quarry is _Psychology_. The last century saw great advances in the investigation of the mind of man, which revolutionized educational methods, gave new tools to novelists and historians, and threw new light on every aspect of the human spirit. Psychologists turned their attention to religion, and have done much to chart out the movements of man's nature in his response to his highest inspirations. They have altered methods of Biblical education in our Sunday Schools, have shown us helpful and harmful ways of presenting religious appeals, and have given us scientific standards to test the value of the materials employed in public worship. We may ascribe the following elements in our Christian thought to them: (1) The normal character of the religious experience. Faith had been regarded as the product of deception or as an aberration of the human spirit; it now is established as a natural element in a fully developed personality. A psychological literary critic, Sainte Beuve, writes: "You may not cease to be a skeptic after reading Pascal; but you must cease to treat believers with contempt." William James has given us a great quantity of _Varieties of Religious Experience_, and he deals with all of them respectfully.