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discovery than that. For evidently there are two points of view from which human relativity may be regarded. One may either conclude that owing to man's limitations he is forever shut off from knowledge of reality. Or one may conclude that relativity, relationship, is precisely the condition through which such knowledge is obtainable.

In regard to communion with God, for example, it is clear that there are two factors to be considered. There is both the human uplook and receptivity, and the divine spirit. Christian theology of the Augustinian type has been inclined to put the emphasis on the divine "grace"; it is not by man's own efforts that he is "saved, not because of his own worthiness; but it is the divine "election." Hence, all that the worshipful soul could do was to contemplate the divine glory. Later thinkers have come to the conclusion that the Father rewards all men according to merit, that human activity plays its part, According to this view, there is both the proceeding forth of the Spirit, and the individual attitude of approach or rejection. Hence the experience is co-operative, relational. Only by taking account of both factors may one be true to the Father-son relationship.

If we pause to consider the nature and scope of human experience, we discover that there is not a