ements from which we hoped to reconstruct
him. What does this mean?

It means, bluntly, that we have to re-think our theories of
Incarnation on "a posteriori" lines, to begin on facts that we know,
and to base ourselves on a continuous exploration and experience of
Jesus Christ first. The simple, homey rule of knowing things before
we talk about them holds in every other sphere of study, and it is
the rule which Jesus himself inculcated. We begin, then, with Jesus
Christ, and set out to see how far he will take us. Experience comes
first. "Follow me," he said. He chose the twelve men "that they
might be with him," and he let them find out in that intercourse
what he had for them; and from what he could give and did give they
drew their conclusions as to who and what he is. There can be no
other way of knowing him. "Luther's Reformation doctrines," says
Hermann, in his fine book, "The Communion of the Christian with God"
(p. 163), "only countenance such a confession of the Deity of Christ
as springs naturally to the lips of the man whom Jesus has already
made blessed." Melanchthon said the same: "This it is to know
Christ--to receive his benefits--not to contemplate his natures, or
the modes of his incarnation." "Come unto me, all ye that labour and
are heavy laden, and I will give you rest."

APPENDIX

SUGGESTIONS FOR STUDY CIRCLE DISCUSSIONS

1. The book is obviously written for private reading, and these
suggestions are added, at the author's request, for those who would
like to study the book in groups. Circles on it, however, will not
be very profitable unless members of them are also carefully reading
the Gospels and come to the circles with copies of the New
Testament. Some acquaintance with the main outlines of New Testament
criticism will be a help. Readers who want to know how the New
Testament was written are referred to Principal Selbie: "The Nature
and Message of the Bible" (S.C.M., IS. 6d.), especially ch. iv. and
v.

2. The questions suggested for discussion are only a selection of
the many important questions which the book raises. Circles should
not feel bound to follow them, or to try to cover them all at one
meeting. There are many subsidiary questions, which some circles
might pursue With profit.

3. The circle should try as far as possible to get away from the
text of the book to the text of the Bible; to study and verify the
author's method of exposition. The Leader should give much t