The question as to the character of God becomes more vital the longer we reflect. The growing conscience of our time demands that two conceptions be kept together--that of power and that of moral responsibility. We cannot hold a person responsible unless he has power; we cannot give a person power unless he is willing to act under responsibility. This realization is fast modifying all our relations to politics, to finance, to industry, even to private duties. We are swiftly moving toward the day when society will insist that any measure of power which has an outreach beyond the circle of the holder's personal affairs shall be acquiesced in by society only on condition that the holder of that power be willing definitely to assume responsibility to society. What we demand of men we demand also of God, and we have the scriptural warrant for believing that these human demands are themselves hints concerning the nature of God. Now, no one doubts the power of God. All scientific and philosophic trends are toward the centralization of power in some unitary source. All our study of nature and of society convinces us that there is a unity of power somewhere. If this be true, there must be raised with increasing persistence the question as to whether the World-Power is acting under a sense of moral responsibility. There were days when this problem was not raised as it is now. Men assumed for centuries that the king could do no wrong; that he could order his people about in the most arbitrary fashion. In our own time we have seen advocacy of the doctrine that the man of wealth is a law unto himself in the handling of the power that comes with wealth. Such mistakes never were really a part of the biblical idea. In shaping the threefold notion of priest and prophet and king to make the people familiar with the functions of God-sent leadership the strokes of emphasis always fell on the responsibility of the prophet to proclaim his message at whatever cost to himself, of the priest to keep in mind the sacredness of his office, and of the king to rule in righteousness. These demands were inevitably carried up to God: and in Christ the supreme effort is made to convince us that we can trust in the God of Christ, though we may not be able to understand him. This is not the place for an attempt at determining the essentials of the Christ career. Some features of that life, however, as illustrating responsibility in the use of power can be hinted at here. Take the story of the temptation. We are not concerned now with the historic form in which the temptation occurred. After the historians have made all the changes in the drapery of the story they choose, the fact remains that the temptation narrative deals with the essential problems of any leader confronted with a task like that of Christ. The Messianic consciousness was a consciousness of power. How should the power be used? Should it be used to minister to human needs like those