Again, the procedure of theologians, and above all the procedure of 'theologizers,' is open and always has been open to serious question. They are aware that their work is one of science; but as it began in a time when science had not learnt its best methods, nor the necessity of ever relating itself anew to living experience, theirs is a science very far from being what we have come to know and trust as scientific. Moreover, although it does change and move and grow, far more than most of us or of its professors see or acknowledge, it has never formally adopted change and movement and growth as in principle and fact necessary for its well-being. The theologians who claim to represent the orthodoxy of by far the great majority of Christians, those of the Church, Eastern or Western, are in the main determined to make every effort to abide in the old paths, and with more or less ingenuity accord themselves with a past supposed unchanging. That the present changes, they too often deplore, that in and by their own work the past has been changed, they seem not to know. And their own reluctance to change both disguises the fact that despite themselves they have done so, and militates against the value for other people of their change. The man who looks to them as representing the Christian religion takes them at their own estimate as in the main unchanging, and judges what they give him as being 'that which was from the beginning.' Along the Christian ages Christian theologians have changed into their own likeness the 'faith once delivered to the saints' and they have but rarely been saints. It is to the saints and the prophets that we must look for the Christian religion, rather than to its doctors. But more than to any of these it is to the Supreme Person, Christ himself, saint and prophet above and in all others. We have already found our advantage in this for the discussions of these pages. We have caught glimpses of the depth and range of some of the principles embodied both in the teaching and in the life of Jesus. The Gospels have brought us riches, although we have only taken grains of gold from their mine here or there. The Christian whom we are using as our authority for the time being is one who has sat at the feet of Christ and has the mind of Christ. He is one, happily, among many of all ages. And if for us he has no name, no concrete existence, nevertheless, as he is he is a witness whose testimony we can put to proof. He brings his documents, and better, he appeals to the witness in ourselves as truthseekers. He makes an appeal to which some of us at least find response within us. There are moments when what he says appears to be self-evident, so firmly rooted in us is a belief in those living facts of freedom and dependence, holiness and sin, love and its rejection, of which he speaks; so little is there, if there is anything, in what we have learnt from science and philosophy, that disputes them.