I have said elsewhere how much it has contributed to the misunderstanding of St. Paul, that terms like grace, new birth, justification,—which he used in a fluid and passing way, as men use terms in common discourse or in eloquence and poetry, to describe approximately, but only approximately, what they have present before their mind, but do not profess that their mind does or can grasp exactly or adequately,—that such terms people have blunderingly taken in a fixed and rigid manner, as if they were symbols with as definite and fully grasped a meaning as the names line or angle, and proceeded to use them on this supposition. Terms, in short, which with St. Paul are literary terms, theologians have employed as if they were scientific terms.
But if one desires to deal with this mistake thoroughly, one must observe it in that supreme term with which religion is filled,—the term God. The seemingly incurable ambiguity in the mode of employing this word is at the root of all our religious differences and difficulties. People use it as if it stood for a perfectly definite and ascertained idea, from which we might, without more ado, extract propositions and draw inferences, just as we should from any other definite and ascertained idea. For instance, I open a book which