yet so far one with him that we can say 'One God, one spiritual Being,
and not two.' Nor are we under any obligation to accept these formulae
as representing profound mysteries which we cannot understand: they
were simply pieces of metaphysical thinking, some of them valuable and
successful pieces of thinking, others less so. We must use them as
helps, not as fetters to our thought. But, though we cannot think
ourselves back into exactly the same intellectual condition as a
fourth- or fifth-century Father, there is no reason why we should not
recognize the fundamental truth of the religious idea which he was
trying to express. A modern Philosopher would probably express that
thought somewhat in this manner. 'The whole world is a revelation of
God in a sense, and still more so is the human mind: all through the
ages God has gone on revealing Himself more and more in human
consciousness, especially through the prophets and other {178}
exceptionally inspired men. The fullest and completest revelation of
Himself was made once for all in the person and teaching of Jesus, in
whom we recognize a revelation of God adequate to all our spiritual
needs, when developed and interpreted by the continued presence of
God's Spirit in the world and particularly in the Church which grew out
of the little company of Jesus' friends.'

(5) I do not think at the present day even quite orthodox people are
much concerned about the technicalities of the conciliar Theology, or
even about the niceties of the Athanasian Creed. They are even a
little suspicious sometimes that much talk about the doctrine of the
Logos is only intended to evade a plain answer to the supreme question
of the Divinity of Christ. You will expect me perhaps to say something
about that question. I would first observe that the popular term
'divinity of Christ' is apt to give a somewhat misleading impression of
what the orthodox teaching on the subject really is. For one thing, it
is apt to suggest the idea of a pre-existent human consciousness of
Jesus, which would be contrary to Catholic teaching. The Logos--the
eternal Son or Reason of God--pre-existed; but not the man Jesus Christ
who was born at a particular moment of history, and who is still,
according to Catholic Theology, a distinct human soul perfectly and for
ever united with the Word. {179} And then again, it is apt to suggest
the heretical idea that the whole Trinity was incarnate in Christ, and
not m