Sterrett, Reason and Authority in Religion, 166—“Christian worship is the utterance (outerance) of the spirit.” But there is more in true love than can be put into a love-letter, and there is more in true religion than can be expressed either in theology or in worship. Christian worship is communion between God and man. But communion cannot be one-sided. Madame de Staël, whom Heine called “a whirlwind in petticoats,” ended one of her brilliant soliloquies by saying: “What a delightful conversation we have had!” We may find a better illustration of the nature of worship in Thomas à Kempis’s dialogues between the saint and his Savior, in the Imitation of Christ. Goethe: “Against the great superiority of another there is no remedy but love.... To praise a man is to put one’s self on his level.” If this be the effect of loving and praising man, what must be the effect of loving and praising God! Inscription in Grasmere Church: “Whoever thou art that enterest this church, leave it not without one prayer to God for thyself, for those who minister, and for those who worship here.” In _James 1:27—_“Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world”—“_religion_,” θρησκεία, is _cultus exterior_; and the meaning is that “the external service, the outward garb, the very ritual of Christianity, is a life of purity, love and self-devotion. What its true essence, its inmost spirit may be, the writer does not say, but leaves this to be inferred.” On the relation between religion and worship, see Prof. Day, in New Englander, Jan. 1882; Prof. T. Harwood Pattison, Public Prayer; Trench, Syn. N. T., 1; sec. 48; Coleridge, Aids to Reflection, Introd., Aphorism 23; Lightfoot, Gal., 351, note 2. Chapter II. Material of Theology. I. Sources of Theology. God himself, in the last analysis, must be the only source of knowledge with regard to his own being and relations. Theology is therefore a summary and explanation of the content of God’s self-revelations. These are, first, the revelation of God in nature; secondly and supremely, the revelation of God in the Scriptures.