dertaken, though necessarily in a summary and cursory way.[1]
Christianity, it has already been observed, is based upon an account of something that happened in the first century of our era. But before that account can be received, certain presuppositions must be accepted. These presuppositions consist in what is believed first about God, and second about man. With regard to the presuppositions, as with regard to the message itself, modern liberalism is diametrically opposed to Christianity.
It is opposed to Christianity, in the first place, in its conception of God. But at this point we are met with a particularly insistent form of that objection to doctrinal matters which has already been considered. It is unnecessary, we are told, to have a “conception” of God; theology, or the knowledge of God, is the death of religion; we should not seek to know God, but should merely feel His presence.
With regard to this objection, it ought to be observed that if religion consists merely in feeling the presence of God, it is devoid of any moral quality whatever. Pure feeling, if there be such a thing, is non-moral. What makes affection for a human friend, for example, such an ennobling thing is the knowledge which we possess of the character of our friend. Human affection, apparently so simple, is really just bristling with dogma. It depends upon a host of observations treasured up in the mind with regard to the character of our friend. But if human affection is thus really dependent upon knowledge, why should it be otherwise with that supreme personal relationship which is at the basis of religion? Why should we be indignant against slanders directed against a human friend, while at the same time we are patient about the basest slanders directed against our God? Certainly it does make the greatest possible difference what we think about God.
In the Christian view of God as set forth in the Bible,
- ↑ The principal divisions of what follows were suggested by the Rev. Paul Martin, of Princeton.
