But we in no way alter our original insistence that in our realm as preachers, unlike the scientist's realm of the theologians, thought is the handmaid, not the mistress. Our great plea, then, for doctrinal preaching is that by intellectual grappling with the final and speculative problems of religion we do not supersede but feed the emotional life and do not diminish but focus and steady it. It is that you and I may have reserves of feeling--indispensable to great preaching--sincerity and intensity of emotion, that disciplined imagination which is genius, that restrained passion which is art, and that our congregations may have the same, that we must strive for intellectual power, must do the preaching that gives people something to think about. These are the religious and devout reasons why we value intellectual honesty, precision of utterance, reserve of statement, logical and coherent thinking. We are come, then, to the conclusion of our discussions. They have been intended to restore a neglected emphasis upon the imaginative and transcendent as distinguished from the ethical and humanistic aspects of the religious life. They have tried to show that the reaching out by worship to this "otherness" of God and to the ultimate in life is man's deepest hunger and the one we are chiefly set to feed. I am sure that the chief ally of the experience of the transcendence of God and the cultivation of the worshipful faculties in man is to be found in severe and speculative thinking. I believe our almost unmixed passion for piety, for action, for practical efficiency, betrays us. It indicates that we are trying to manufacture effects to conceal the absence of causes. We may look for a religious revival when men have so meditated upon and struggled with the fundamental ideas of religion that they feel profoundly its eternal mysteries. And finally, we have the best historical grounds for our position. Sometimes great religious movements have been begun by unlearned and uncritical men like Peter the hermit or John Bunyan or Moody. But we must not infer from this that religious insight is naturally repressed by clear thinking or fostered by ignorance. Dr. Francis Greenwood Peabody has pointed out that the great religious epochs in Christian history are also epochs in the history of theology. The Pauline epistles, the _Confessions of Augustine_, the _Meditations_ of Anselm, the _Simple Method of How to Pray_ of Luther, the _Regula_ of Loyola, the _Monologen_ of Schleiermacher, these are all manuals of the devout life, they belong in the distinctively religious world of supersensuous and the transcendent, and one thing which accounts for them is that the men who produced them were religious geniuses because they were also theologians.[43] [Footnote 43: See the "Call to Theology," _Har. Theo. Rev._, vol. I, no. 1, pp. 1 ff.]