God as known through experience: individual and subjective, in nature, in the social order. The facts of the new social age, as regards industry, as regards social relations. The religious needs of the new age.

Two competing social theories of to-day, (1) Paganism: materialism, selfishness, militarism. (2) Democracy: a social faith, not merely a form of political organization: involves the sacredness of human personality, freedom as a goal and a method, solidarity, faith in man and in ideal forces, authority as inner and ethical and not external and arbitrary, obligation.

God as democratic. Not the traditional autocratic conception, but more than modern humanism. The God who cares for men; whose goal is a free humanity, and whose method is that of freedom; whose authority is moral, spiritual, and rational; who, as himself good, is tinder the law of obligation; who has faith in men and in moral-spiritual forces.

What Christianity offers to democracy: an ideal of fife, a needed and possible authority, a moral dynamic, a needed faith.

The problem of evil. Unsatisfying answers. Fundamental considerations.

The seeming moral indifference of nature and the world of order. The alternative of a world of chance, anarchy. Natural order as correlate of the character of God. The condition for cultural progress, for moral development.

The problem of suffering. The function of pain. The value of struggle. Transformation of conflict, not elimination, aimed at.

Suffering through social relations. The social relation »s essential condition of all higher life. The Christian principle of vicarious suffering.

The principle of development. The meaning of toil

and pain in a world that, is in the making. The significance of the life beyond.

The modern world view and the problem of evil. The answer comes to the obedient faith.

Christ as the definition of Christianity. The primary question, not the nature of Christ, but the nature of God.

The historic fact of Jesus. The meaning of the fact.

The moral lordship of Jesus. Jesus conscious of his own absolute meaning here. The meaning for the individual ideal, for the social goal. His moral mastery rests even more on his spirit than on his word. Demands true humanity. His life in relation to God, to men. Its completeness. His life as human, as moral achievement; as divine, a gift and deed of God. The moral meaning of the spirit of Jesus as the first element in the absolute character of Christianity.

The meaning of Jesus for the idea of salvation. Scope of this idea. Christianity finds the crucial problem in «in. What Jesus does for men. Salvation in the social sphere. The conclusion: God saving men in Christ.

Jesus as the revelation of God and the master of faith. The supreme question. Jesus' teaching as to the holiness of God, his righteousness. God as love. The vision of God in the spirit of Christ.

The Christology of the future.

The central place of the idea of the Spirit. The neglect in historic Christianity due to lack of clear and adequate conceptions, misuse by special groups, attitude of ecclesiasticism. Permanent basis in historical Christianity, in continuous experience, in abiding religious needs, and in the Christian conception of God.

Two constant elements in Biblical idea of Spirit. The two divergent conceptions.

The primitive conception: the Spirit as force alien in nature to man. This idea wider than Christianity, continuous in Christianity. An objection from "modern psychology" The fundamental question: Can God give himself to man?

The personal-ethical conception of the Spirit. Rests upon another conception of God. The work of the prophets in relation to nature of God and of religion. Paul sees the Spirit as ethical (Christ spirit), its work in whole range of Christian life, its place in .normal experiences, its nature as Spirit of God, as union of religious and ethical.

Lapses from this position in the thought of the Church: the spirit as extraneous power, as quasi-physical substance.

The mode of the rift of the Spirit, determined by the concept of God. Transcendent emphasis means alien power or substance received through emotional experience or sacramentarian agency. A personal, ethical God, akin to man, means the gift of the Spirit through personal fellowship. The meaning of sacraments; grace through truth; Holy Spirit and moral fellowship; communion with God through fellowship with men.