“Faith — saving faith — whatever other definition may be framed — is best described as that act of the soul by which the whole man is given over to the guardianship of the Mediator. He who thus resigns himself to Jesus avouches two things: first, his belief that he needs a protector; secondly, his belief that Christ is just that protector which his necessities require.”

Source: Quotes from secondary sources, Dictionary of Burning Words of Brilliant Writers, 1895, P. 230.

§ 156
The Reasonableness of Christianity (1695)

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 227.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 608.

Source: The Dervish House (2010), Ch. 1, §5 (p. 21)

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: This thoroughly 'pragmatic' view of religion has usually been taken as a matter of course by common men. They have interpolated divine miracles into the field of nature, they have built a heaven out beyond the grave. It is only transcendentalist metaphysicians who think that, without adding any concrete details to Nature, or subtracting any, but by simply calling it the expression of absolute spirit, you make it more divine just as it stands. I believe the pragmatic way of taking religion to be the deeper way. It gives it body as well as soul, it makes it claim, as everything real must claim, some characteristic realm of fact as its very own. What the more characteristically divine facts are, apart from the actual inflow of energy in the faith-state and the prayer-state, I know not. But the over-belief on which I am ready to make my personal venture is that they exist. The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in. By being faithful in my poor measure to this over-belief, I seem to myself to keep more sane and true. I can, of course, put myself into the sectarian scientist's attitude, and imagine vividly that the world of sensations and scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word 'bosh!' Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow 'scientific' bounds. Assuredly, the real world is of a different temperament — more intricately built than physical science allows. So my objective and my subjective conscience both hold me to the over-belief which I express. Who knows whether the faithfulness of individuals here below to their own poor over-beliefs may not actually help God in turn to be more effectively faithful to his own greater tasks?

The Principles of Success in Literature (1865)
Context: A man must be himself convinced if he is to convince others. The prophet must be his own disciple, or he will make none. Enthusiasm is contagious: belief creates belief. There is no influence issuing from unbelief or from languid acquiescence. This is peculiarly noticeable in Art, because Art depends on sympathy for its influence, and unless the artist has felt the emotions he depicts we remain unmoved: in proportion to the depth of his feeling is our sympathetic response; in proportion to the shallowness or falsehood of his presentation is our coldness or indifference.

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), pp. 66-67

Source: The Reappearance of the Christ (1948), Chapter III: The Reappearance of the Christ, World Expectancy, p. 60