parallel lines has come out to the same light. The new teaching is also
traceable in many professedly Christian religious books and it is to be
heard from Christian pulpits. The phase of definition is manifestly at
hand.



2. MODERN RELIGION HAS A FINITE GOD


Perhaps the most fundamental difference between this new faith and any
recognised form of Christianity is that, knowingly or unknowingly, it
worships A FINITE GOD. Directly the believer is fairly confronted with
the plain questions of the case, the vague identifications that are
still carelessly made with one or all of the persons of the Trinity
dissolve away. He will admit that his God is neither all-wise, nor
all-powerful, nor omnipresent; that he is neither the maker of heaven
nor earth, and that he has little to identify him with that hereditary
God of the Jews who became the "Father" in the Christian system. On the
other hand he will assert that his God is a god of salvation, that he is
a spirit, a person, a strongly marked and knowable personality, loving,
inspiring, and lovable, who exists or strives to exist in every human
soul. He will be much less certain in his denials that his God has a
close resemblance to the Pauline (as distinguished from the Trinitarian)
"Christ." . . .

The modern religious man will almost certainly profess a kind of
universalism; he will assert that whensoever men have called upon any
God and have found fellowship and comfort and courage and that sense
of God within them, that inner light which is the quintessence of the