self-relation of God to space and sense, real, yet not exhausting reality.

Islam is conscious of these mysteries as much Christianity. The prophet in one tradition talked of feeling the Fingers of God. Would he have said more if he had said he had seen them?

And thus we arrive at the incarnation in Christ. It is only the same mystery carried to a higher and nobler plane. The Godhead in space, and yet not in it; His presence related particularly to a certain place, and yet not limited by it; appealing to sense, yet transcending sense; revealed, yet veiled by the very medium of revelation. It is the old story of the two-faced mystery. We must accept both and worship. The disciples in looking on the body of Christ did not see God, for in this sense none sees God; but none the less they looked on One 'in whom was the fulness of the Godhead bodily.' As to the mode in which this was effected, or how the matter looks from God's point of view, we know not. Who knows how anything looks from God's point of view?

Finally; if the human spirit is not material, we get a precisely similar set of problems and paradoxes. My spirit seems to be limited by my body and housed in it, and yet who can say it is really under the category of space? Can you measure it? How many dimensions has it? Has it a shape? If it escaped from my body, would it go up or down? through window or door? East or West? Where

does it go to?¹ These questions in themselves show the absurdity of trying to fit spirit into the category of space. It seems wholly above it. And yet none the less my spirit is in some way undoubtedly limited by my spatial body. Who can solve this paradox? And if it is true, even though unintelligible, why should we say that a similar connexion between God (who is pure, transcendent Spirit) and matter in general, or man in particular, is impossible? It is only admitting one more mystery before which our boasted reason retires baffled and transcended.

iv. In asserting Incarnation you have brought God within the limits of the category of time; and, as time and contingency imply each other absolutely, we have thus involved the Divine Nature in contingency.

The reply to this is very much what we replied in the case of space, namely, that the difficulty, if it is a difficulty, is already involved in the ideas of God's creation and governance of this world. Whether to the Muslim or to the Christian or to the Jew, the mere thought of God's creating the world as a