trouble to try to turn a Roman Catholic into a Protestant. Let every man stay in the church whose spiritual atmosphere and modes of worship best accord with his temperament, but let him recognise the deeper unity that lies below the formal creeds. The old issue between Unitarianism and Trinitarianism vanishes in the New Theology; the bottom is knocked out of the controversy. Unitarianism used to declare that Jesus was man _not_ God; Trinitarianism maintained that He was God _and_ man; the oldest Christian thought, as well as the youngest, regards Him as God _in_ man--God manifest in the flesh. But here emerges a great point of difference between the New Theology on the one hand and traditional orthodoxy on the other. The latter would restrict the description "God manifest in the flesh" to Jesus alone; the New Theology would extend it in a lesser degree to all humanity, and would maintain that in the end it will be as true of every individual soul as ever it was of Jesus. Indeed, it is this belief that gives value and significance to the earthly mission of Jesus; He came to show us what we potentially are. This is a great and important issue, which requires to be treated in a separate chapter. CHAPTER VI THE ETERNAL CHRIST In the course of Christian history a good deal of time has been occupied in the discussion of the metaphysical question of the complex unity of the divine nature; and the result has been the doctrine of the Trinity, a conception which, it has been claimed, at once satisfies and transcends the operations of the human intellect. Most non-theological modern minds are, however, somewhat suspicious of the doctrine of the Trinity; it seems rather too speculative and too remote from ordinary ways of thinking to possess much real value. But this is quite a mistake. We cannot dispense with the doctrine of the Trinity, for it, or something like it, is implied in the very structure of the mind. It belongs to philosophy even more than to religion, and to the sphere of ethics not less. I daresay even the man in the street knows, quite as certainly as the man in the schools, that a metaphysical proposition underlies the doing of every moral act, even though it may never be expressed. All thinking starts with an assumption of some kind, and without an assumption thought is impossible. This is just as true of the strictest scientific processes as it is of deductive reasoning, and indeed it is interesting to watch the way in which within recent years idealistic philosophy and empirical science have joined hands. Does physical science, then, imply the doctrine of the Trinity? Yes, unquestionably it does, after a fashion, for it starts with an assumption which takes it for granted. Perhaps this would be news to Professor Ray Lankester, and such as he, but I think I could convince them that I am right if I had them face to face. To use the mind at all we have to assume this doctrine even though we may not actually