least reduces it to a strict minimum: faith present in the Christian soul and Christ present in the bread and wine of the ‘memorial’. What is more reasonable, more ‘acceptable’ than this conception? It goes straight to the ‘folly of the Cross’ and to mystical aspirations concentrated in a unique act of faith—would one still be Christian without that?—at the same time that it rejects everything else, and therefore wholly anticipates all of those occasions for denial by which modern rationalism has