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 creed is too obscure to have ever been really functional; its chief mischief has always been to give theological support to "philosophic" criticisms, which by identifying God with "the One" have aimed at eliminating the human elements from the Christian religion. As against all such attempts, however, we must hold fast to the principle that the truest religion is that which issues in and fosters the best life.

The pragmatic criterion of truth, that all truths must work, is not a lax one as its opponents assert but the most stringent that can be applied. It means—"You shall back your beliefs with your acts and shall not assert the truth of whatever suits you without any testing at all." It eliminates as meaningless all theories that make no difference whether they are believed or disbelieved. It demands constant confirmation of all beliefs by their consequences. It insists upon the unity of theory and practice, of faith and works. This point was plainly put by Schiller in his address before the Pan-Anglican Church Congress of 1908:

For any theory to work, it must be believed in, e.g., believed to be true. It is impossible, e.g., to practice prayer merely as a piece of spiritual hygiene, and in order to get the strengthening which is said to result from the practice. The practice need not, of course, start with a firm belief in the reality of its object. But unless it engenders a