Now comes our second question how shall we think of the inward, the spiritual, the eternal Christ? The first interpreters, notably Paul and John, early in their experience, came to think of Christ as a cosmic Being. They read the universe in the light of His revelation and soon used His name to name the entire manifestation of God: “In Him,” says Paul, “all things consist.” “All things were made by Him,” says John, “and without Him was not anything made that was made. In Him was life and the life was the light of men.” John 1, 2, 3. It was through Him that they first learned that God is Spirit, it was through Him that their own spiritual life was heightened and that they became conscious of a Spirit surging into their own souls and they connected this whole wider manifestation of God with Him. They were right too in doing so. Christ’s revelation of God had produced such spiritual effects upon them that they could now find Him within themselves, for God’s spiritual presence in us is always proportioned to our capacity to have Him there. And then, too, they were now for the first time able to interpret that which they felt within themselves. If they found God, it was because they had found Christ. But they were right in a deeper sense. If we think of the historical Christ, as I have tried to set forth, as the manifestation of the Divine and the human in a single personal Life then wherever man finds God humanly revealed he properly names the revelation with the historic name. The historic incarnation was no final event. It was the supreme instance of God and man in a single life--the _type_ of continuous Divine-human fellowship. God’s human revelation of Himself is not limited to a single date. As Athanasius so boldly said: He became man that we might become divine. Christ is the prophesy of _a new humanity_--a humanity penetrated with the life and power of God and this continued personal manifestation of God through men is Christ inwardly and spiritually revealed.