There is a growing conception of religion which regards it not as a thing for special hours or special days, but as a reality permeating the whole of life. The old attempt to partition off a region where Divine action is appropriate, from another region in which such action would be out of place—the old superstition that God does one thing and not another, that He speaks more directly through the thunder of catastrophe or the mystery of miracle than through the quiet voice of ordinary existence—all this is beginning to show signs of expiring in the light of a coming day. Those to whom such a change is welcome regard it as of the utmost importance that this incipient recognition of a Deity immanent in History and in all the processes of Nature shall be guided and elevated and made secure. Ancient formularies must be reconsidered and remodelled if they are to continue to express eternal verities in language corresponding to the enlarged acquaintance with natural knowledge now possessed by humanity. Nevertheless the attempt to draw up anything of the nature of a creed or catechism, unhallowed by centuries of emotion and aspiration, is singularly difficult; and to obtain general acceptance for such a production may be impossible. Every Denomination is likely to prefer its own creed or formula, especially if it has the aroma of antiquity upon it—an aroma of high value for religious purposes and more easily destroyed than replaced. No carefully drawn statement can be expected to go far enough to satisfy religious enthusiasts: it is not possible to satisfy both scientific and distinctively denominational requirements. All this might be admitted, and yet it may be possible to lay a sound foundation such as can stand scientific scrutiny and reasonable rationalistic attack—a foundation which may serve as a basis for more specific edification among those who are capable of sustaining a loftier structure. Even though not yet fully attainable, it is permissible to hope for more union than exists at present among professing Christians, and among the branches of the Christian Church. With some excellent people the differences and distinguishing marks loom out as of special importance; but from these I can hardly claim attention. I must speak to those who try to seize points of agreement, and who long for the time when all Christian workers may be united in effort and friendliness and co-operation, though not in all details of doctrine. On the practical side, a concurrence of effort for the amelioration and spiritualisation of human life, in the light of a common gospel and a common hope, is not impossible; and on the theoretical side, in spite of legitimate differences of belief on difficult and infinite problems, there must be a mass of fundamental material on which a great majority are really agreed.