"_Can these dry bones live_?"--So Newman had asked in despair, of his beloved University, and of English religion, in the early years after he had deserted Anglicanism for Rome. And now, more than half a century afterward, the leader of a later religious movement asked the same question on the eve of another contest which would either regenerate or destroy the English Church. The impulse given by Newman and the Tractarians had spent itself, though not without enormous and permanent results within the life of the nation; and now it was the turn of that Liberal reaction and recoil which had effaced Newman's work in Oxford, yet had been itself wandering for years without a spiritual home. During those years it had found its way through innumerable channels of the national life as a fertilizing and redeeming force. It had transformed education, law, science and history. Yet its own soul had hungered. And now, thanks to that inner necessity which governs the spiritual progress of men, the great Liberal Movement, enriched with a thousand conquests, was sweeping back into the spiritual field; demanding its just share in the National Church; and laying its treasures at the feet of a Christ, unveiled, illuminated, by its own labour, by the concentrated and passionate effort of a century of human intelligence. Starting from this conception--the full citizen-right within the Church of both Liberal and High Churchman--the first part of Meynell's sermon became a moving appeal for religious freedom; freedom of development and "variation," within organized Christianity itself. Simpler Creeds, modernized tests, alternative forms, a "unity of the spirit in the bond of peace,"--with these ideas the Modernist preacher built up the vision of a Reformed Church, co-extensive with the nation, resting on a democratic government, yet tenderly jealous of its ancient ceremonies, so long as each man might interpret them "as he was able," and they were no longer made a source of tyranny and exclusion. Then, from the orthodox opponent in whose eyes the Modernist faith was a mere beggarly remnant, Meynell turned to the sceptic for whom it was only a modified superstition. An eloquent prelude, dealing with the preconceptions, the modern philosophy and psychology which lie at the root of religious thought to-day--and the rest of the sermon flowed on into what all Christian eloquence must ultimately be, the simple "preaching of Christ." Amid the hush of the crowded church Meynell preached the Christ of our day--just as Paul of Tarsus preached the Christ of a Hellenized Judaism to the earliest converts; as St. Francis, in the Umbrian hills preached the Lord of Poverty and Love; as the Methodist preachers among the villages of the eighteenth century preached the democratic individualism of the New Testament to the English nascent democracy. In each case the form of the preaching depended on the knowledge and the thought-world of the preacher. So with Meynell's Christ.