God we try to follow His lead; instinctively we range ourselves with Him when we address the universal Father; until we come to creed-making we never think of putting Him on the God side of things and ourselves on another. Catholic or Protestant, orthodox or unorthodox, Unitarian or Trinitarian, we all accept in practice the identity of the divine and human in Jesus and potentially in ourselves. But you make Him only a man! No, reader, I do not. I make Him the only Man--and there is a difference. We have only seen perfect manhood once and that was the manhood of Jesus. The rest of us have got to get there. +Jesus and Deity.+--This brings us to the further question of the Deity of Jesus. As a matter of fact, as I have already indicated, this question, too, has long been settled in practice. If by the Deity of Jesus is meant that He possessed the all-controlling consciousness of the universe, then assuredly He was not the Deity for He did not possess that consciousness. He prayed to His Father, sometimes with agony and dread; He wondered, suffered, wept, and grew weary. He confessed His ignorance of some things and declared Himself to have no concern with others; it is even doubtful how far He was prepared to receive the homage of those about Him. If there be one thing which becomes indisputable from the reading of the gospel narratives it is that Jesus possessed a true human consciousness, limited like our own, and, like our own, subject to the ordinary ills of life. Once again everybody knows this after a fashion. The most determined of so-called orthodox controversialists would hardly try to maintain that the consciousness of Jesus was at once limited and unlimited. To do so would be an impossible feat; if Jesus was the Deity, He certainly was not the _whole_ of the Deity during His residence on earth, whatever He may be now. But, it may be objected, in His earthly life He was the Deity self-limited: "He emptied Himself, taking the form of a servant," etc. Quite so, but see where this statement leads. The New Theology can consistently make it, but it is difficult to see how that newer theology which calls itself orthodoxy manages to do so. Does the self-limitation of Jesus mean that the Deity was lessened in any way during the incarnation? Why, of course not, we should all say; the Deity continued with infinite fulness unimpaired above and beyond the consciousness of Jesus. Then are we to understand that this self-limitation of Jesus meant that the eternal Son, or second person in the Trinity, the Word by whom the worlds were made, quitted the throne of His glory and lived for thirty-three years as a Jewish peasant? I think the dogmatic theologian would have some hesitation in giving an unqualified affirmative to this question, for the difficulties implied in it are practically insurmountable. Was the full consciousness of the eternal Word present in the babe of