But lest anyone should fling off here with some hasty assumption that those who profess the religion of the true God are sexually anarchistic, let stress be laid at once upon the opening sentence of the preceding paragraph, and let me a little anticipate a section which follows. We would free men and women from exact and superstitious rules and observances, not to make them less the instruments of God but more wholly his. The claim of modern religion is that one should give oneself unreservedly to God, that there is no other salvation. The believer owes all his being and every moment of his life to God, to keep mind and body as clean, fine, wholesome, active and completely at God’s service as he can. There is no scope for indulgence or dissipation in such a consecrated life. It is a matter between the individual and his conscience or his doctor or his social understanding what exactly he may do or not do, what he may eat or drink or so forth, upon any occasion. Nothing can exonerate him from doing his utmost to determine and perform the right act. Nothing can excuse his failure to do so. But what is here being insisted upon is that none of these things has immediately to do with God or religious emotion, except only the general will to do right in God’s service. The detailed interpretation of that “right” is for the dispassionate consideration of the human intelligence. All this is set down here as distinctly as possible. Because of the emotional reservoirs of sex, sexual dogmas are among the most obstinately recurrent of all heresies, and sexual excitement is always tending to leak back into religious feeling. Amongst the sex-tormented priesthood of the Roman communion in particular, ignorant of the extreme practices of the Essenes and of the Orphic cult and suchlike predecessors of Christianity, there seems to be an extraordinary belief that chastity was not invented until Christianity came, and that the religious life is largely the propitiation of God by feats of sexual abstinence. But a superstitious abstinence that scars and embitters the mind, distorts the imagination, makes the body gross and keeps it unclean, is just as offensive to God as any positive depravity. CHAPTER THE THIRD THE LIKENESS OF GOD 1. GOD IS COURAGE Now having set down what those who profess the new religion regard as the chief misconceptions of God, having put these systems of ideas aside from our explanations, the path is cleared for the statement of what God is. Since language springs entirely from material, spatial things, there is always an element of metaphor in theological statement. So that I have not called this chapter the Nature of God, but the Likeness of God. And firstly, GOD IS COURAGE. 2. GOD IS A PERSON And next GOD IS A PERSON.