religious experience, it was the True God that answered them. For the
True God is a generous God, not a jealous God; the very antithesis of
that bickering monopolist who "will have none other gods but Me"; and
when a human heart cries out--to what name it matters not--for a larger
spirit and a stronger help than the visible things of life can give,
straightway the nameless Helper is with it and the God of Man answers to
the call. The True God has no scorn nor hate for those who have accepted
the many-handed symbols of the Hindu or the lacquered idols of China.
Where there is faith, where there is need, there is the True God ready
to clasp the hands that stretch out seeking for him into the darkness
behind the ivory and gold.

The fact that God is FINITE is one upon which those who think clearly
among the new believers are very insistent. He is, above everything
else, a personality, and to be a personality is to have characteristics,
to be limited by characteristics; he is a Being, not us but dealing
with us and through us, he has an aim and that means he has a past and
future; he is within time and not outside it. And they point out that
this is really what everyone who prays sincerely to God or gets help
from God, feels and believes. Our practice with God is better than our
theory. None of us really pray to that fantastic, unqualified danse a
trois, the Trinity, which the wranglings and disputes of the worthies
of Alexandria and Syria declared to be God. We pray to one single
understanding person. But so far the tactics of those Trinitarians at
Nicaea, who stuck their fingers in their ears, have prevailed in this
world; this was no matter for discussion, they declared, it was a Holy
Mystery full of magical terror, and few religious people have thought
it worth while to revive these terrors by a definite contradiction. The
truly religious have been content to lapse quietly into the comparative
sanity of an unformulated Arianism, they have left it to the scoffing