tribes, and nations. Thus there are several more or less independent motives which may lead to a universal religion, such as Christianity, whose god is a god of all men, regardless of time, place, race, or station.
Deity, then, in the generic sense common to all religions, high and low, is some force beyond the range of man's control, potent over his fortunes, construed as friendly or hostile, and so treated as to secure, if possible, its favor and support. It is important in the next place to point out two different motives in worship, connected with two different ways in which the worshiper and his god may be brought into unison. To put it briefly, one may propose to have one's own way, or surrender to the god's way. This is the religious application of the fact that there are two ways to obtain satisfaction and peace of mind; to get what one wants, or to want what one gets. Religion may be said always to lie somewhere between these two extremes. It is natural and reasonable to try the former method first. And this is undoubtedly the earlier motive in worship. Man wants food, and long life, and victory over his enemies, and he seeks to gain the deity's support in these undertakings. But there is never a time when he does not recognize the necessity of making concessions. He pays sacrifices, or observes taboo, or adopts the code of conduct which his god prescribes. And it is the common religious experience that the conditions of divine favor become more exacting, while the benefit is less evident. Thus there arises what philosophers call the problem of evil, of which the classic Christian expression is to be found in the Book of Job,[1] who "was perfect and upright, and one that feared God, and eschewed evil," and nevertheless was visited with every misery and disaster. In so far as Job solved this problem he found the solution in entire surrender to the will of God. "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Nevertheless in the end "the Lord gave Job twice as much as he had before." Certainly a religion of utter renunciation would be no religion at all. There would be no motive in worship unless one were in some sense blessed thereby. The tendency in the evolution of religion is to substitute for the
- ↑ H. C., xliv, 71ff.
