rtist, not
because he understood anatomy, but chiefly because of those as yet
indefinable and secret processes of feeling and intuition in man,
which made him feel rather than understand the pity and the terror,
the majesty and the pathos of the human spirit and reveal them in
significant and expressive line. Knowledge supported rather than
rivaled insight. In the same way, both saint and sinner need religious
instruction. Nevertheless they are what they are because they are
first perceptive rather than reasoning beings. They both owe, the one
his salvation, the other his despair, to the fact that they have seen
the vision of the holy universe. Both are seers; the saint has given
his allegiance to the heavenly vision. The sinner has resolved to be
disobedient unto it. Both find their first and more natural approach
to religious truth, therefore, through the creative rather than the
critical processes, the emotional rather than the informative powers.

There are, of course, many in our churches who would dissent from
this opinion. It is characteristic of Protestantism, as of humanism in
general, that it lays its chief emphasis upon the intelligence. If we
go to church to practice the presence of God, must we not first know
who and what this God is whose presence with us we are there asked
to realize? So most Protestant services are more informative than
inspirational. Their attendants are assembled to hear about God rather
to taste and see that the Lord is good. They analyze the religious
experience rather than enjoy it; insensibly they come to regard
the spiritual life as a proposition to be proved, not a power to
be appropriated. Hence our services generally consist of some
"preliminary exercises," as we ourselves call them, leading up to the
climax--when it is a climax--of the sermon.

Here is a major cause for the declension of the influence of
Protestant church services. They go too much on the assumption that
men already possess religion and that they come to church to discuss
it rather than to have it provided. They call men to be listeners
rather than participants in their temples. Of course, one may find
God through the mind. The great scholar, the mathematician or the
astronomer may cry with Kepler, "Behold, I think the thoughts of God
after him!" Yet a service which places its chief emphasis upon the
appeal to the will through instruction has declined from that realm
of the absolutes where religion in its pu