canons of pecuniary reputability do, directly or
indirectly, materially affect our notions of the attributes of
divinity, as well as our notions of what are the fit and adequate
manner and circumstances of divine communion. It is felt that the
divinity must be of a peculiarly serene and leisurely habit of
life. And whenever his local habitation is pictured in poetic
imagery, for edification or in appeal to the devout fancy, the
devout word-painter, as a matter of course, brings out before his
auditors' imagination a throne with a profusion of the insignia
of opulence and power, and surrounded by a great number of
servitors. In the common run of such presentations of the
celestial abodes, the office of this corps of servants is a
vicarious leisure, their time and efforts being in great measure
taken up with an industrially unproductive rehearsal of the
meritorious characteristics and exploits of the divinity; while
the background of the presentation is filled with the shimmer of
the precious metals and of the more expensive varieties of
precious stones. It is only in the crasser expressions of devout
fancy that this intrusion of pecuniary canons into the devout
ideals reaches such an extreme. An extreme case occurs in the
devout imagery of the Negro population of the South. Their
word-painters are unable to descend to anything cheaper than
gold; so that in this case the insistence on pecuniary beauty
gives a startling effect in yellow -- such as would be unbearable
to a soberer taste. Still, there is probably no cult in which
ideals of pecuniary merit have not been called in to supplement
the ideals of ceremonial adequacy that guide men's conception of
what is right in the matter of sacred apparatus.

Similarly it is felt -- and the sentiment is acted upon -- that