For that close and intimate and specialised relationship the body is necessary; and hence, although sceptics have very often challenged that Article of the Church of England where it says that “He did truly take again His body, with flesh and bones, and all things appertaining to the perfection of man’s nature,” it does convey a fundamental and essential truth: the great Teacher is not only a spiritual Presence, He is a human though divine Being, who can be specifically and personally known. And if this latest impulse of Divine Wisdom which we call Theosophy is to be of use to Christendom, it will be along these lines of gradually winning Christians back to a conception that has been very largely lost—that their touch with their Divine Master must be much closer and more realised in the brain and human heart as contact of disciple and Teacher, than when they are thinking of Him as Deity, when they are regarding Him as the second Person in the Trinity. How far that will commend itself to many of you it is, of course, impossible for me to say; but let the outline, at least, be clear, so that it may be definitely understood. It is the conception of a Christ for whom a body was prepared, and prepared by His own well-loved disciple, who guarded, tended, trained it through the years of childhood, of youth, and of early manhood; a body surrendered to the incoming mighty Personage, who is the Supreme Teacher of the world, incoming at the point marked by the Baptism, worn until the time of the death, so that through the whole of that teaching, the ministerial life, it was not Jesus but the Christ who was the Teacher who founded Christianity. That body is laid aside, but He is still Lord of all religions, and He gives to His well-beloved disciple who became the Master Jesus this religion specifically as his charge, his work in the world. Other religions would have other Masters, but only one Supreme; others would look to other divine men made perfect, but would recognise beyond them this Master of Masters; and hence all religions draw together in the Supreme Teacher, and find there unity in that greatest and mightiest of all. So that every religion looks up to the one Teacher through Masters who specifically belong to the various faiths of the world. That is the view which is very generally held in the Theosophical Society, although none is bound to accept it, inasmuch as we impose no dogmas upon anyone; it is the view which is taken by those who have been most thoroughly instructed in this matter; and it seems to me that it is one of extreme interest to thoughtful people, even if they do not find themselves able to accept it.