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natural Power. It is the non-self, or that which had been outside the self, and known to the self almost wholly in the way of contrast, now more and more essentially characterising the self.

To return to the inherent injustice of undenominationalism. Undenominationalism would in practice prohibit the whole of the teaching which alone, to this third point of view, gives either meaning or possibility to the other aspects of Christianity. The earthly events of the Gospel story might be known: but there could be no exposition of the work of the ascended Christ; no unfolding of the doctrine of the Holy Ghost; no appreciation of the Church as what it is; no experience of the Sacraments as what they ought to be. The Decalogue and the Sermon on the Mount might be taught, but only as a standard, that is, as Law, not Gospel. The ideal might be held up. But of the experience of Power, by which alone the ideal would become possible, there could be no real word. To those who see no great importance in Church or creeds or ministries or sacraments, it may seem no great injustice to insist on treating them as immaterial accessories. But what is the injustice to those to whom they constitute the real intelligence and possibility of all the rest? It is not that the Churchman undervalues moral character, or wants to have Church observance added on to it also, whether as of higher or of lower value. It is no question at all of Sacraments as an addition to character; but of the Holy Ghost as the one possibility of character. The devout communicant does not look down on the life of simple goodness as inadequate; but his communion is to him as the core of his experience of Christ, and, therefore, of any simplicity of goodness. What adequate measure can there be of the injustice of the suppression of all distinctive Church teaching, in the interest of those who dissent from it, to those to whom the Christian ethical standard and even