Still confining our survey to the Christian Church, there has been a significant fastening of attention on those parts of the New Testament in which the idea of Catholicity is fully developed. The epistle to the Ephesians and the seventeenth chapter of John are beginning to haunt the Christian consciousness as never before since the days of the Reformation. It is clear that the present position of the Church, in which divisions have crystallized into separate organizations, does not reflect and envisage the ideal that 'they all may be one'. The unity of the Church appears to be a condition precedent to the success of its testimony. The scandal and the impotence of division are more acutely felt. Unless the Church of Christ can heal herself or find healing for herself, it is little enough which she will be able to contribute to the healing of the nations. There is hope then for closer fellowship within the Church, because the problem is being more and more definitely laid upon the consciences of her members. A further advance in thought which makes possible a closer approximation of the severed fragments of the Christian Church, is to be found in the process of sifting the essential from the accidental in the Christian tradition. It would be idle to pretend that the process has reached its conclusion, or that there is any large measure of agreement as to what constitutes the essence of Christianity. No one indeed believes any longer in the whole Bible from cover to cover--not even those who say they do. The fight for the creeds is more strenuous, while Rome cannot afford to admit that any article of faith which has been authoritatively defined may be treated as non-essential. But if I may venture a personal judgement, I cannot see that even the Apostles' creed will be able to retain its place as a summary of essential Christianity. The articles which deal with the Descent into Hades and the Resurrection of the Body, and perhaps those which deal with the Virgin-Birth and Ascension of our Lord, are dubious, if not false, and cannot fairly be regarded as indispensable. If I may attempt to forecast, I would say that the ultimate cleavage is coming not over particular articles of the Apostles' Creed, but over the value we set on the history and person of Jesus. The choice will lie between a conception of God for which the story and character of Jesus are final and determinative, and a vaguer spiritual theism for which Jesus has no supreme significance. This is not even the division between Trinitarian and Unitarian. The ultimate parting of the ways turns on the question whether a man's faith in God is Christ-centred or not. The significant cleavage of the future will come between those who believe that Christianity--the belief in the Fatherhood of God through Jesus Christ--is the final religion, and those who hold that Christianity in this sense is destined to be swallowed up in some still broader faith in God for which other revelations, through