The Word has power to redeem, to reconcile, to bless, to make free. The sins which we confess are forgiven us by virtue of the divine power of the word. The dying man who gives forth in speech his long-concealed sins, departs reconciled. The forgiveness of sins lies in the confession of sins. The sorrows which we confide to our friend are already half healed. Whenever we speak of a subject, the passions which it has excited in us are allayed; we see more clearly; the object of anger, of vexation, of sorrow, appears to us in a light in which we perceive the unworthiness of those passions. If we are in darkness and doubt on any matter, we need only speak of it;—often in the very moment in which we open our lips to consult a friend, the doubts and difficulties disappear. The word makes man free. He who cannot express himself is a slave. Hence, excessive passion, excessive joy, excessive grief, are speechless. To speak is an act of freedom; the word is freedom. Justly therefore is language held to be the root of culture; where language is cultivated, man is cultivated. The barbarism of the middle ages disappeared before the revival of language.
As we can conceive nothing else as a Divine Being than the Rational which we think, the Good which we love, the Beautiful which we perceive; so we know no higher spiritually operative power and expression of power, than the power of the Word.[1] God is the sum of all reality. All that man feels or knows as a reality, he must place in God or regard as God. Religion must therefore be conscious of the power of the word as a divine power. The Word of God is the divinity of the word, as it becomes an object to man within the sphere of religion,—the true nature of the human word. The Word of God is supposed to be distinguished from the human word in that it is no transient breath, but an imparted being. But does not the word of man also contain the being of man, his imparted self,—at least when it is a true word? Thus religion takes the appearance of the human word for its essence; hence it necessarily conceives the true nature of the Word to be a special being, distinct from the human word.
