If there is a “problem of evil”, there is also a “problem of good.

Love and hatred are not merely subjective feelings, affecting the inward universe of those who experience them, but they are also objective forces, altering the world outside ourselves...if this is true of my love, it is true to an incomparably greater extent of Christ's love. The victory of his suffering love upon the Cross does not merely set me an example, showing me what I myself may achieve if by my own efforts I imitate him. Much more than this, his suffering love has a creative effect upon me, transforming my own heart and will, releasing me from bondage, making me whole, rendering it possible for me to love in a way that would lie altogether beyond my powers, had I not first been loved by him.

These three “pointers”—in the world around us, in the world within us, and in our inter-personal relationships—can serve together as a way of approach, bringing us to the threshold of faith in God. None of these “pointers” constitutes a logical proof. But what is the alternative? Are we to say that the apparent order in the universe is mere coincidence; that conscience is simply the result of social conditioning; and that, when life on this planet finally becomes extinct, all that humankind has experienced and all our potentialities will be as though they had never existed? Such an answer seems to me not only unsatisfying and inhuman, but also extremely unreasonable.

The purpose of the creation doctrine, then, is not to ascribe a chronological starting-point to the world, but to affirm that at this present moment, as at all moments, the world depends for its existence upon God. When

According to his divine nature Christ is “one in essence” (homoousios) with God the Father; according to his human nature he is homoousios with us men. According

The Incarnation, then, is not simply a way of undoing the effects of original sin, but it is an essential stage upon man's journey from the divine image to the divine likeness. The