PSYCHOTHERAPY SCIENTIFIC AND RELIGIOUS

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xi                   A SYNTHETIC PHILOSOPHY OF LIVING                407
mode, that is, based on logic. We are in need of, and we are gradually being forced into, a theology based on psychology. The transition, I fear, will not be without much pain. But nothing can prevent it'202 (vol. ii, p. 517). Such a need might also be implied in the words of the present Archbishop of Canterbury who, when addressing a meeting of Members of Parliament on March 3, 1937, said amid applause that the church must ' grasp the realities of its faith and get behind the conventionalities of religious phraseology. We want an almost wholly new vocabulary/
In his inaugural lecture as Oriel Professor of Christian Philosophy at Oxford University, Dr. Gren-sted8s has pointed out that it is not in the formal structure of its theology, but in the living emphasis of its experience, that Christianity makes its most notable contribution to philosophy. ' It must be true ', he said, ' that there is inherent in Christianity some factor, some character more enduring and more intimate than in the philosophies. This may not be in itself a philosophy in the sense of a completed philosophical system.' Christianity, as such, makes no attempt to enter into the technicalities of philosophy, but it does, nevertheless, involve certain assumptions of its own which have a direct bearing upon the philosophical interpretation of life. What it does claim is to meet the needs of average men and women, and it is in this spirit that the philosopher must approach it. The reasonings of philosophy may lead people to the adoption of Christianity and may go far to enrich its content and interpretation ; but ultimately this will be because the reasonings have led to an appreciation of the value of the simplicities of life, for when the philosopher becomes a Christian he will carry with him no special prerogative. Like anyone else he will have to enter the Kingdom of God as a