this world. What keeps religion going is something else than abstract definitions and systems of concatenated adjectives, and something different from faculties of theology and their professors. All these things are aftereffects, secondary accretions upon those phenomena of vital conversation with the unseen divine, of which I have shown you so many instances, renewing themselves in sæcula sæculorum in the lives of humble private men.
So much for the metaphysical attributes of God! From the point of view of practical religion, the metaphysical monster which they offer to our worship is an absolutely worthless invention of the scholarly mind.
What shall we now say of the attributes called moral? Pragmatically, they stand on an entirely different footing. They positively determine fear and hope and expectation, and are foundations for the saintly life. It needs but a glance at them to show how great is their significance.
God's holiness, for example: being holy, God can will nothing but the good. Being omnipotent, he can secure its triumph. Being omniscient, he can see us in the dark. Being just, he can punish us for what he sees. Being loving, he can pardon too. Being unalterable, we can count on him securely. These qualities enter into connection with our life, it is highly important that we should be informed concerning them. That God's purpose in creation should be the manifestation of his glory is also an attribute which has definite relations to our practical life. Among other things it has given a definite character to worship in all Christian countries. If dogmatic theology really does prove beyond dispute that a God with characters like these exists, she may well claim to give a solid basis to religious sentiment. But verily, how stands it with her arguments?
