divinity?" It is impossible to consider this a mere play upon the
word; that Christ uses the word God in one sense in one paragraph
and in another sense in the paragraph immediately following. It is
impossible to conceive that this is a kind of sacred pun. No, no; the
argument is clear and unmistakable. According to your Old Testament
scripture, He says, the men in whom and to whom and through whom the
power and grace of God are manifested are themselves the partakers
of the divine nature. If that is so, if the men of the olden
times, patriarchs and prophets, through whom the divine nature was
manifested--if they are divine, do not accuse me of blasphemy because
I claim for Myself divinity. If in this message, on the one hand,
Christ claims kinship with God, on the other He lifts the whole of
humanity up with Him and makes the claim for them. The religion of the
Old Testament and the New Testament, the religion of Christianity and
of Judaism, is a religion of faith in God. But it is not less truly a
religion of faith in man, and of faith in man because man is a child
of God. And the one faith would be utterly useless without the other.
For faith in God is effective because it is accompanied with faith in
man as the child of God.

And in this faith in man is the inspiration of all human progress.
_Faith_ in man, I say. Faith sees something which the eye does not
see. Faith sees something which the reason does not perceive. Faith
is not irrational, but it perceives a transcendent truth, over beyond
that which the sense perceives. Faith is always intermixed with hope
and with a great expectation, either with a hope because it sees
something which is not yet but will be, or else with a hope because it
sees something which is not yet seen but will be seen. Faith in a man
is not a belief that man is to-day a great, noble character, but it is
a perception in man of dormant possibilities of greatness and nobility