His world was always the world of thought.  The actual deed of sin was merely a physical consequence; the cause was spiritual:  it was an evil thought; to harbour an evil thought is to commit the sin.  He looked into the hearts of men, into their thoughts, and there only He found their reality.  All else was transitory.  All else would see corruption and die.  The flesh profiteth nothing.  But the thought of a man—­that is to say the region now being explored by the psycho-analyst, the psycho-therapeutist, and the psycho I know not what else—­this was the one region in which Jesus moved, the region in which He proclaimed his transvaluation of values, a region of which He was so complete a master that He could heal delusion at a word and disorder by a touch.

One does not perhaps wholly realise, until one has read the muddied works of modern psychology, how sublime was the soul of Jesus.  It might be possible to infer His divinity from the simplicity of the language and the white purity of the thought with which He expressed truths of the profoundest significance even in regions where so many fall into unhealthiness.  “No man can serve two masters”—­is not that the teaching of the modern hypnotist in dealing with “a divided self”?  “Set your affections on things above”—­is not that the counsel of the sane psycho-analyst in treating a diseased mind?  “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you”—­is not this the message of M. Coue, the teaching of auto-suggestion?—­that teaching which makes us say at last that “an immense hope is dawning on the world.”

And, in sober truth, we may indeed believe that this immense hope is dawning on the world; the hope that mankind may recognise in Jesus, Who called Himself the Light of the World, the world’s great Teacher of Reality.

Here we approach that unifying principle which was the object of our quest in setting out to explore the chaos of opinion in the modern Church.

Is it not possible that the Church might see the trivial unimportance of all those matters which at present dismember her, if she saw the supreme importance of Christ as a Teacher?  Might she not come to behold a glory in that Teaching greater even than that which she has so heroically but so unavailingly endeavoured to make the world behold in the crucified Sacrifice and Propitiation for its sins?

Is there not here the opportunity of an evangel, the dawning of an immense hope on the world?

But let the Church ask herself, before she abandons her labour of expounding doctrines concerning the Person of Christ, whether she is quite clear as to the teaching of Jesus.  “Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of My Father which is in heaven.”