The Greek Church still entertains the conviction to-day that in these doctrines it possesses the essence of Christianity, regarded at once as a mystery and as a mystery that has been revealed. Criticism of this contention is not difficult. We must acknowledge that those doctrines powerfully contributed to keeping the Christian religion from dissolving into Greek religious philosophy; further, that they profoundly impress us with the absolute character of this religion; again, that they are in actual accordance with the Greek notion of redemption; lastly, that this very notion has one of its roots in the Gospel. But beyond this we can acknowledge nothing; nay, it is to be observed (i.) that the notion of the redemption as a deification of mortal nature is subchristian, because the moral element involved can at best be only tacked on to it; (ii.) that the whole doctrine is inadmissible, because it has scarcely any connexion with the Jesus Christ of the Gospel, and its formulas do not fit him; it is, therefore, not founded in truth; and (iii.) that as it is connected with the real Christ only by uncertain threads, it leads us away from him; it does not keep his image alive, but, on the contrary, demands that this image should be apprehended solely in the light of alleged hypotheses about him expressed in theoretical propositions. That this substitution produces no very serious or destructive effects is principally owing to the fact that in spite of them the Church has not suppressed the Gospels, and that their own innate power makes itself felt. It may also be conceded that the notion of God having become man does not everywhere produce the effect only of a bewildering mystery, but, on the contrary, is capable of leading to the pure and definite conviction that God was in Christ. We may admit, lastly, that the egoistic desire for immortal existence will, within the Christian sphere, experience a moral purification through the longing to live with and in God, and to remain inseparably bound to His love. But all these admissions cannot do away with the palpable fact that in Greek dogma we have a fatal connexion established between the desire of the ancients for immortal life and the Christian message. Nor can anyone deny that this connexion, implanted in Greek religious philosophy and the intellectualism which characterised it, has led to formulas which are incorrect, introduce a supposititious Christ in the place of the real one, and, besides, encourage the delusion that, if only a man possesses the right formula, he has the thing itself. Even though the Christological formula were the theologically right one—what a departure from the Gospel is involved in maintaining that a man can have no relation with Jesus Christ, nay, that he is sinning against him and will be cast out, unless he first of all acknowledges that Christ was one person with two natures and two powers of will, one of them divine and one human. Such is the demand into which intellectualism has developed. Can such a system still find a place for the Gospel story of the Syro-phoenician woman or the centurion at Capernaum?