What our generation needs above everything, if I read its problems rightly, is a clearer interpretation of the spiritual capacities and the unseen compulsions of the ordinary human soul; that is to say, a more authoritative and so more compelling psychological account of the actual and potential nature of our own human self, with its amazing depths and its infinite relationships. We have had fifteen hundred years under the dogma of original sin and total depravity; now let us have a period of actually facing our own souls as they reveal themselves, not to the theologian, but to the expert in souls. We shall find them mysterious and bad enough no doubt, but we shall also find that they are strangely linked up with that unseen and yet absolutely real Heart of all things whom we call God. And our generation also needs a more authoritative account of Jesus Christ—more authoritative because more truly and more historically drawn. We have had centuries of the Christ of dogma and even to-day the Church is split and sundered by its attempt to maintain dogmatic constructions about His Person. Was He monophysite? Was he diphysite? Those dead questions have divided the world in former ages and still rally oriental sects. Our problem is different. We want to see how He lived. We want to discover what He said. We want to feel the power of His attractive personality. We want to find out what His own experience was and what bearing it has on life to-day. We need to have Him reinterpreted to us in terms of life, so that once again He becomes for us as real and as dynamic as He was for Paul in Corinth or for John in Ephesus. The moment anybody succeeds in doing _that_, He proves to be as much alive as ever, and religion becomes as authoritative as ever. Theology is not extinct, but it is becoming wholly transformed and the theology of the coming time will be a knowledge of God builded not on abstract logic, but on a penetrating psychology of man’s inner nature and a no less penetrating interpretation of history and biography, especially at the points where the revelation of God has most evidently shone forth and broken in upon us. VI SEEING HIM WHO IS INVISIBLE The power “to see the invisible” is as essential in science, in philosophy, in art, and in common life as it is in religion. The world with which science deals is not made out of “things that do appear.” Every step in the advance of science has been made by the discovery of invisible things which explain the crude visible things of our uncritical experience. We seldom see any of the things the scientists talk about—atoms and molecules and cells, laws and causes and energies. These things have been found first, not with the eyes of sense, but with the vision of the mind.