Hence, here as elsewhere, but more than anywhere, our ideal standard will be the greatest possible development of, and inter-stimulation between, each and all of the religious elements, with the greatest possible unity in the resulting organism. And yet,--in view of the very greatness of the result aimed at, and of the fact that its even approximate attainment can, even for any one age of the world, be reasonably expected only from the co-operation of the differently endowed and attracted races and nations, social and moral grades, sexes, ages and individuals that make up mankind,--we shall not only be very tolerant of, we shall positively encourage, largely one-sided developments, provided that each keeps some touch with the elements which itself knows not how to develop in abundance, and that it considers its own self, and works out its own special gift and _attrait_, as but one out of many variously gifted and apportioned fellow-servants in the Kingdom,--as only one of the countless, mutually complementary, individually ever imperfect, part-expressions of the manifold greatness, of the rich unity of spiritual humanity as willed by God, and of God Himself. 3. _Partial developments of the full Gospel Ideal._ Now in the New Testament we have a most instructive, at first sight puzzling phenomenon, illustrative of the positions just taken up. For here it is clear that, with regard to the distinction between richly many-sided but as yet unarticulated religion, and comparatively one-sided and limited but profoundly developed religion, we have two considerably contrasted types of spiritual tone and teaching. We get the predominantly “Objective” strand of life and doctrine, in the pre-Pauline parts and in their non-Pauline echoes, _i.e._ in the substance of the Synoptic tradition, and in the Epistles of St. James and of St. Peter; and we find the predominantly “Subjective” strain in the “Pauline” parts, St. Paul’s Epistles and the Joannine Gospel and Letters.--And it has become more and more clear that it is the pre-Pauline parts which give us the most immediately and literally faithful, and especially the most complete and many-sided, picture of Our Lord’s precise words and actions; whereas the Pauline parts give us rather what some of these great creative forces were and became for the first generations of Christians and for the most penetrating of Christ’s early disciples and lovers. And yet it is the latter documents which, at first sight, appear to be the deeper, the wider, and the more profoundly spiritual; whereas the former look more superficial, more temporal and local, and more simply popular and material.