may be gathered from Loisy's _l'Evangile et l'Eglise_ and _Autour d'un
Petit Livre_. Professor Gardner's three books--_Exploratio
Evangelica_, the shorter _An Historic View of the New Testament_, and
_The Growth of Christianity_--may be especially commended to those who
wish to satisfy themselves that a thorough-going recognition of the
results of historical Criticism is compatible with a whole-hearted
personal acceptance of Christianity. Dr. Fairbairn's _Philosophy of
the Christian Religion_ and Bousset's _What is Religion?_ are
especially valuable as vindications of the supreme position of
Christianity combined with the fullest recognition of the measure of
Revelation contained in all the great historical Religions. Allen's
_Continuity of Christian Thought_ suggests what seems to me the right
attitude of the modern thinker towards traditional dogma, though the
author's position is more decidedly 'Hegelian' than mine. I may also
mention Professor Inge's contribution to _Contentio Veritatis_ on 'The
Personal Christ,' and some of the Essays in _Lux Hominum_. Though I
cannot always agree with him, I recognize the high value of the Bishop
of Birmingham's Bampton Lectures on _The Divinity of Jesus Christ the
Son of God_ and the accompanying volume of _Dissertations_.

[1] In their assertion of the necessity of Development, and of the
religious community as the origin of Development, the teaching of the
Abbe Loisy and the Roman Catholic Modernists seems to me to be
complementary to that of the Kitschlians, though I do not always accept
their rather destructive critical conclusions.

[2] In his Essay in _Lux Mundi_ (1889). He has since developed his
view in his Bampton Lectures on _The Incarnation of the Son of God_ and
a volume of _Dissertations on Subjects connected with the Incarnation_.

[3] I venture thus to translate 'Principium' (_arche_); in Abelard and
his disciple Peter the Lombard, the famous Master of the Sentences, the
word is 'Potentia' (L. I. Dist. xxxiv.): and St. Thomas himself (P. I.
Q. xli. Art. 4) explains 'Principium' by 'Potentia generandi Filium.'

[4] Thus in _Summa Theologica_, Pars I. Q. xxxvii. Art. 1, the
'conclusio' is 'Amor, personaliter acceptus, proprium nomen est
Spiritus sancti,' which is explained to mean that there are in the
Godhead 'duse processiones: Una per modum intellectus, quae est
processio Verbi; alia per modum voluntatis, quae est processio amoris.'
So again (_ibid._