What, then, is Christianity? In answering this question we can not confine ourselves to the teaching and the work of Jesus. Important as it is to go “back to Jesus” that is not enough. We can not fully comprehend the meaning of Christianity until we take into account the fact that the invisible, resurrected Christ is the continuation through the ages of the same revelation begun in the life and teaching of Jesus. Galilee and Judea mark only one stage of the gospel, which is, in its fullness, an eternal gospel. The Christian revelation which came to light first in one Life—its master interpretation and incarnation—has since been going forward in a continuous and unbroken manifestation of Christ through many lives and through many groups and through the spiritual achievements of all those who have lived by him. Christianity is, thus, the revelation of God through personal life—God humanly revealed. St. Paul and the writer of the Fourth Gospel were the first to reach this profound insight into its fuller meaning, though it is plainly suggested in some of the sayings of Jesus and in the pentecostal experiences of the first Christians. It is the very heart of the Pauline and the Johannine Christianity. Important as is the backward look to Jesus in both these writers, the central emphasis is unmistakably upon the inward experience of the invisible, spiritual Christ. This is the expectation in the Fourth Gospel: Greater things than these shall ye do when the Spirit comes upon you. This is the mystery, the secret of the gospel, St. Paul says, Christ in you. If this is the right clew, Christianity is not a new law, nor an institution, nor a creed, nor a body of doctrine, nor a millennial hope. It is a type of life, it is a way of living. The most essential thing about it is the fact of the incursion of God into human life, the revelation of the eternal in the midst of time, the new discovery which it brought of God’s nature and character. We nowhere else come so close to the essential truth of Christianity as we do in the life and experience of Jesus. The life at every point floods over and transcends the teaching. He is the most complete and adequate exhibition of what I have called the incursion of God into human life, but even so he is the beginning, not the end, of the revelation of God through humanity—the Christ-revelation of God—and this Christ-revelation of God _is_ God, so far as he is at all adequately known. Some persons talk as though God were a kind of composite Being, got by adding up the God of the natural order, the God of the Old Testament, and the God as Father about whom Jesus taught. He is, according to this scheme, in some way a compound aggregate of infinite power, irresistible justice, and eternal love. Sometimes one “attribute” is predominant, and sometimes another, while in some mysterious way all the dissonant attributes get “reconciled.” This is surely boggy ground to build upon.