asses knowledge and remains unknowable), and
to find their whole being, not as separate individuals, but as one body
praying and working and thinking together, expanded to take in the
fulness of what God is, the full complement of the divine life. To be
thus enlightened and enlarged is what St. Paul {135} understands by
being a 'good catholic': that is what he prays all these Asiatic
Christians may become.

And his prayer passes into a doxology--an ascription of glory to God
because He is able to realize even what passes our power to conceive or
to ask for; and that without doing more for us than He has already
pledged Himself to do and actually begun to accomplish in us. And this
glory he would have eternally ascribed to God in the Church which lives
by His life; and also (where alone God can never fail of His full
rights) in Him in whom alone God's life is perfectly realized, and
worship perfectly rendered Him under conditions of manhood, in Jesus
the Christ.

For this cause I bow my knees unto the Father, from whom every family
in heaven and on earth is named, that he would grant you, according to
the riches of his glory, that ye may be strengthened with power through
his Spirit in the inward man; that Christ may dwell in your hearts
through faith; to the end that ye, being rooted and grounded in love,
may be strong to apprehend with all the saints what is the breadth and
length and height and depth, and to know the love of Christ which
passeth knowledge, that ye may be filled unto all the fulness of God.
Now unto him that is able to do exceeding abundantly above all that we
ask or think, according to the power that worketh in us, unto him _be_
the glory in the {136} church and in Christ Jesus unto all generations
for ever and ever. Amen.

St. Augustine, with his eye on the imperfections of the Church,
speaks[13] of 'the glory of love ... alive but yet frost-bound. The
root is alive, but the branches are almost dry. There is a heart alive
within, and within are leaves and fruits; but they are waiting for a
summer.' That is surely what we feel. The world cries out for
brotherhood. We are perpetually explaining that brotherhood can only
become actual, in the long run, where men know themselves to be, and in
fact are, sons of God. We are continually pointing out that external
legislative social reforms can only effect good where there exists, to
respond to them and to use them, some strength and purity o