To believe is to place confidence in someone, and it has reference to a person. I say that I know that there is an animal called the horse, and that it has such and such characteristics, because I have seen it; and I say that I believe in the existence of the giraffe or the ornithorhyncus, and that it has such and such qualities, because I believe those who assure me that they have seen it. And hence the element of uncertainty that attaches to faith, for a person may be deceived or he may deceive us. But, on the other hand, this personal element in belief gives it an affective character, it connects it with love, and above all, in religious faith, it carries with it a reference to what is hoped for. Perhaps there is nobody who would sacrifice his life for the sake of maintaining that the three angles of a triangle are together equal to two right angles, for such a truth does not require the sacrifice of our life; but on the other hand there are many who have lost their lives for the sake of maintaining their religious faith, and it is martyrs that make faith rather than faith that makes martyrs. For faith is not the mere adherence of the intellect to an abstract principle; it is not the recognition of a theoretical truth in which the will does nothing save move us to understand; faith is a matter of the will, it is a movement of the mind towards a practical truth, towards a person, towards something that makes us live and not merely understand life. But although we said that faith is a matter of the will, it would perhaps be better to say that it is the will itself, the will not to die, or rather some other psychic force distinct from intelligence, will and feeling. We should then have feeling, knowing, willing, and believing or creating. For neither feeling nor intelligence nor will creates; they operate upon a material already given, upon a material given by faith. Faith is the creating power of man. But since it has a more intimate relation with the will than with any other of his faculties, we present it under the form of volition. Faith is, then, if not creative power, the fruit of the will, and its function is to create. Faith, in a certain sense, creates its object. And faith in God consists in creating God, and since it is God that gives us faith in Him, it is God who is continually creating Himself in us. Hence St. Augustine said: “I will seek Thee, Lord, by calling upon Thee, and I will call upon Thee by believing in Thee. My faith calls upon Thee, Lord, the faith which Thou hast given me, with which Thou hast inspired me through the Humanity of Thy Son, through the ministry of the Preacher” (“Confessions,” Book I, chap. I). The power of creating God in our own image and likeness, of personalizing the Universe, simply means that we carry God within us, as the substance of what we hope for, and that God is continually creating us in His image and likeness.