Al-Ghazali into the mouth of God, 'These to bliss and I care not; and these to the Fire, and I care not.' But, in all seriousness we ask, is this more likely to improve our theology, or turn us into atheists forthwith? In these fatal words Muslim theology finally showed its hand, and we may truly say that it is impossible for us to love such a God as this, or indeed to owe Him any allegiance, for we feel that a righteous man on earth is more richly and nobly endowed than such a God in heaven.

To return then. Philosophy and revelation are at one in saying that God experiences and manifests what can only be described as wrath, pity, love, sorrow, in relation to sinful, rebellious man. And all these things are all aspects of the same thing. Wrath, for example, is not the wrath of an offended law-giver or exasperated law-administrator, but the wrath of a righteously indignant Father and the terrible offended purity of a perfectly holy Being. Illustrations on earth would be the righteous wrath of a father whose son brought disgrace on his name by an act of treachery towards himself; or the terrible indignation of a perfectly truthful man at some instance of ignoble deceit in his friend; or the withering anger of a perfectly pure woman at some evil suggestion made her by an impure mind. Is there not in such cases wrath, wrath that burns like a furnace, wrath that makes the offender feel blasted, and desire to sink beneath

the ground and fly away into darkness? How much more then the wrath of God! But notice that in all such cases it is a purely moral emotion—the experience and manifestation of a perfectly moral Being, not the merely external wrath of an incensed monarch, nor the irritation of a thwarted administrator, still less the merely physical, mechanical vengeance of an almighty machine of whose working man has run somehow foul; but the still more terrible and burning wrath of a Holy One. Love only adds an element to its intensity. And is not this the true interpretation of the wrath of God all the way through the Bible as interpreted through Christ, that the force exerted on the impure and untruthful in the awful Day of Judgement itself will be not essentially different from the purely moral force exercised here on earth in the examples we have already suggested? The same fire of love-holiness, which will make some glow on that day, will be to others the fires of hell.

So much for wrath. It is only because our own psychological capability is so limited that we are forced to give separate names for what are really only aspects of the same thing in God, and talk of love, pity, sorrow, as though they were different and even conflicting emotions. We can perhaps only experience them successively, yet even in us they may be all essentially related. One can imagine a mother feeling wrath, pity, love and sorrow; if not all at once, still in essential relation