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freely in my home) I began to search for light on these questions. But help I found none or very little, except in one book. Mr. Maurice seemed to me, and still seems, a very obscure writer. Partly owing to a habit of taking things for granted and "thinking underground," partly (and much more) owing to a confusing use of pronouns for nouns and other mere mechanical defects of style, he requires very careful reading. But his book on Sacrifice, after I had three times read it through, gave me more intellectual help than perhaps any other book on Christian doctrine; for here first I learned to look below the surface of a rite at its inner meaning, and also to discern the possibility of illustrating that inner meaning by the phenomena of daily life. It was certainly a revelation to me to know that the sacrifice of a lamb by a human offerer was nothing, except so far as it meant the sacrifice of a human life, and that the sacrifice of a life meant no more (but also no less) than conforming one's life to God's will, doing (and not saying merely) "Thy will, not mine, be done." If one theological process could be illustrated in this way, why not another? If "sacrifice" was going on before my eyes every day, why might there not be also justification by faith, imputation of righteousness, remission of sins, yes, even atonement itself? Thus there was sown in my mind the seed of the notion that all the Pauline doctrines might be natural, and that Redemption through Christ was only a colossal form of that kind of redemption which was going on around me, Redemption through Nature. This thought was greatly stimulated by the study of In Memoriam, which was given to me by a college friend about the time when I lost a brother and a sister, both dying within a few weeks of one another. I read the poem again and again, and committed much of it to memory; and it exerted an "epoch-making" influence on my life. However, for a long time this notion of the