Looking at the Christian religion, we should find it hard to give a succinct and accurate account of these phenomena in the various stages of its history. We may be able to set forth the theories and ritual-practices of the various churches and compare them with what we find elsewhere; but it is more difficult to analyse accurately the religious psychology, the thought and feeling which accompanies the ritual: the quality of the mental state would depend partly on the ancestral conditions and the strength of the ancestral instincts of the individual. And the teaching of the most spiritual Christian philosophy has not been able to prevent some touches of the old-world magic from contaminating the worship. The theory of the leading thinkers among the early Christian fathers agreed, as we have seen, with the {228} pronouncement of later Greek philosophy. Both for Clemens, who gives us the earliest theory of Christian prayer, without finding, however, a clear logical system, and for Origen, the final justification of prayer was communion with God, τὸ ἀνακραθῆναι τῷ πνεύματι,[228.1] ὁμιλία πρὸς τὸν θεὸν ἡ εὐχή.[228.2] And Clemens maintains that the true gnostic, he who has the true knowledge of God, “works himself with God in his prayer so as to attain perfection.”[228.3] The gnostic of Clemens, then, is not purely petitionary in his prayer; by his spontaneous self-projection he contributes something himself to the attainment of the end he prays for; and, as I have ventured to suggest above, we may discern in this theory the meeting-point of the more primitive and the more exalted religious views.