it may be objected that our treatment of the character of God is altogether inadequate. We have not thus far said a word about the Trinity, for example, or about atonement. The reason is that we believe that any theories about God must base themselves upon the moral suggestions of the Scriptures; and our business is with these rather than with the theories. The received revelation concerning God would warrant us in fashioning any theory as to the richness of his inner constitution which might even measurably satisfy our minds. The scriptural atmosphere as to the moral life in God must, however, be kept in the chief place in all of our theological theories. Atonement must be interpreted chiefly in terms of ethical steadiness if it is to build on a biblical foundation. But the instant we use formal terms like "Trinity" and "atonement" we have taken at least one step away from the Scriptures. Again, we have said nothing about Divine Providence. The Bible is full of instances of providences, but here also we have preferred to let the fundamental moral character of the biblical God speak for itself. We may have our own belief that there is no scriptural warrant for that separation which obtains in much theology between the processes of God and the processes of nature. We may admit that the Hebrew had no very systematically framed theory of the processes of nature, but he deemed God to be in such close touch with nature as easily to control its forces for a good end. In two accounts of the crossing of the Red Sea by the Israelites we have an apparent contradiction which is at bottom not a contradiction. In one account God seems to cause the waters to wall up on both sides of the Israelites in defiance of the laws of nature. In another God accomplishes the drying of the path through the blowing of a strong east wind. The Hebrew would not have troubled himself much with the apparent contradiction, for he would have conceived of God as the chief factor in either event, and of his purpose as having the right of way. There is thus no great value in discussing specific instances as long as the care of God for his children is the animating purpose of the entire biblical content. So with answers to prayer--the God who is willing to go for men to the lengths revealed in the cross will surely answer any prayer worth answering. The essential is to lift prayer up into harmony with the entire revealing and redeeming movement, and to conceive of it as a fitting of the whole life into the purposes of a moral God. Certain general requirements would always have to be met. Prayer would have really to deal with what is best for the individual, best for those around him, and most in harmony with the character of God himself. So, again, with the progress of the kingdom of God on earth--the God of whose nature the cross is the final revelation can be trusted to do the best possible for the Kingdom here and now. Much