Yet we must equally guard against making even Our Lord into so exclusive a centre and home of all that is divine, as to cause Him to come into an entirely God-forsaken, completely God-forgetting world, a world which did not and could not, in any degree or manner whatsoever, rightly know, love, or serve God at all; and against so conceiving the religion, taught and practised by Him, as to deprive it of all affinity with, or room for, such admittedly universal forces and resultants of the human soul and the religious sense as are dim apprehension, formless recollection, pictureless emotion, and the sense of the Hiddenness and Transcendence of the very God, Who is also Immanent and Self-Revealing, in various degrees and ways, in every place and time. Indeed, these two forces: the diffused Religiosity and more or less inchoate religion, readily discoverable, by a generous docility, more or less throughout the world of human souls, and the concentrated spirituality and concrete, thoroughly characteristic Religion, which has its culmination, after its ample preludings in the Hebrew Prophets, in the Divine-Human figure and spirit of Jesus Christ: are interdependent, in somewhat the way in which vague, widely spread Subconsciousness requires, and is required by, definite, narrowly localized Consciousness in each human mind. Precisely because there have been and are previous and simultaneous lesser communications of, and correspondences with, the one “Light that enlighteneth every man that cometh into the world”; because men can and do believe according to various, relatively preliminary, degrees and ways, in God and a Providence, in Sin and Contrition, without a knowledge of the Historic Christ (although never without the stimulation of some, often world-forgotten, historic personality, and ever with some real, though unconscious approximation to His type of life and teaching), therefore can Christ be the very centre, and sole supreme manifestation and measure of all this light. Not only can Christ remain supreme, even though Moses and Elijah, Amos and Isaiah, Jeremiah and Ezekiel; and indeed, in their own other degrees and ways, Plato and Plotinus, Epictetus and Marcus Aurelius, Gautama Buddha and Rabbi Akiba be all revered as God-loved and God-loving, as, in various amounts, truly, spiritually great: but only thus can His central importance be fully realized.