ogical relations, regarding them at the
same time as adequate representations and as essences
immovably defined.'[76]

Hellenised Christianity, proceeds our critic, regarded the incarnation
statically, as a fact in past history. But the real Christ is an object
of faith. 'He introduces into us the principles of that which we ought
to be. That which He reveals, He makes in revealing it.' In other words,
Christ, and the God whom He reveals, are a power or force rather than a
fact. 'A God who has nothing to become has nothing to do.' God is not
the idea of ideas, but the being of beings and the life of our life. He
is not a supreme notion, but a supreme life and an immanent action. He
is not the 'unmoved mover,' but He is in the movement itself as its
principle and end. While the Greeks conceived the world _sub specie
aeternitatis_, God is conceived by modern thought _sub specie temporis_.
God's eternity is not a sort of arrested time in which there is no more
life; it is, on the contrary, the maximum of life.

It is plain that we have here a one-sided emphasis on the dynamic aspect
of reality no less fatal to sound philosophy than the exclusively static
view which has been falsely attributed to the Greeks. A little clear
thinking ought to be enough to convince anyone that the two aspects of
reality which the Greeks called sthasist and khinesist are correlative
and necessary to each other. A God who is merely the principle of
movement and change is an absurdity. Time is always hurling its own
products into nothingness. Unless there is a being who can say, 'I am
the Lord, I change not,' the 'sons of Jacob' cannot flatter themselves
that they are 'not consumed.'[77] But Laberthonniere and his friends are
not much concerned with the ultimate problems of metaphysics; what they
desire is to shake themselves free from 'brute facts' in the past, to be
at liberty to deny them as facts, while retaining them as representative
ideas of faith. If reality is defined to consist only in life and
action, it is a meaningless abstraction to snip off a moment in the
process, and ask, 'Did it ever really take place?' This awkward question
may therefore be ignored as meaningless and irrelevant, except from the
'abstract' standpoint of physical science.

The crusade against 'intellectualism' serves the same end. M. Le Roy and
the other Christian pragmatists have returned to the Nominalism of Duns
Scotus. The following words of Frass