God the Known and God the Unknown [9]
concerning Pantheism is true-and from all I can gather it is as nearly true as anything can be said to be which is predicated of an incoherent idea-the Pantheistic God is an attempt to lay hold of a truth which has nevertheless eluded its pursuers.
In my next chapter I will consider the commonly received, orthodox conception of God, and compare it with the Pantheistic. I will show that it, too, is Atheistic, inasmuch as, in spite of its professing to give us a conception of God, it raises no ideas in our minds of a person or Living Being-and a God who is not this is non-existent.
CHAPTER V ORTHODOX THEISM We have seen that Pantheism fails to satisfy, inasmuch as it requires us to mean something different by the word "God" from what we have been in the habit of meaning. I have already said-I fear, too often-that no conception of God can have any value or meaning for us which does not involve his existence as an independent Living Person of ineffable wisdom and power, vastness, and duration both in the past and for the future. If such a Being as this can be found existing and made evident, directly or indirectly, to human senses, there is a God. If otherwise, there is no God, or none, at any rate, so far as we can know, none with whom we need concern ourselves. No conscious personality, no God. An impersonal God is as much a contradiction in terms as an impersonal person.
Unfortunately, when we question orthodox theology closely, we find that it supposes God to be a person who has no material body such as could come within the range of any human sense, and make an impression upon it. He is supposed to be of a spiritual nature only, except in so far as one part of his triune personality is, according to the Athanasian Creed, "perfect man, of a reasonable soul and human flesh subsisting."
Here, then, we find ourselves in a dilemma. On the one hand, we are involved in the same difficulty as in the case of Pantheism, inasmuch as a person without flesh and blood, or something analogous, is not a person; we are required, therefore, to believe in a personal God, who has no true person; to believe, that is to say, in an impersonal person.
This, as we have seen already, is Atheism under another name, being, as it is, destructive of all idea of God whatever; for these words do not convey an idea of something which human intelligence can understand up to a certain point, and which it can watch going out of sight into regions beyond our view, but in the same direction-as we may infer other stars in space beyond the farthest that we know of; they convey utterly self- destructive ideas, which can have no real meaning, and can only be thought to have a meaning by ignorant and uncultivated people. Otherwise such foundation as human reason rests upon-that is to say, the current opinion of those whom the world appraises as reasonable and agreeable, or capable of being agreed with for any time-is sapped; the whole thing tumbles down, and we may have square circles and round triangles, which may be declared to be no longer absurdities and contradictions in terms, but mysteries that go beyond our reason, without being contrary to it. Few will maintain this, and those few may be neglected; an impersonal person must therefore be admitted to be nonsense, and an immaterial God to be Atheism in another shape.
On the other hand, if God is "of a reasonable soul and human flesh subsisting," and if he thus has the body without which he is-as far as we are concerned-non-existent, this body must yet be reasonably like other bodies, and must exist in some place and at some time. Furthermore, it must do sufficiently nearly what all other "human flesh" belonging to "perfect man" must do, or cease to be human flesh. Our ideas are like our organisms; they have some little elasticity and circumstance-suiting power, some little margin on which, as I have elsewhere said, side-notes may be written, and
In my next chapter I will consider the commonly received, orthodox conception of God, and compare it with the Pantheistic. I will show that it, too, is Atheistic, inasmuch as, in spite of its professing to give us a conception of God, it raises no ideas in our minds of a person or Living Being-and a God who is not this is non-existent.
CHAPTER V ORTHODOX THEISM We have seen that Pantheism fails to satisfy, inasmuch as it requires us to mean something different by the word "God" from what we have been in the habit of meaning. I have already said-I fear, too often-that no conception of God can have any value or meaning for us which does not involve his existence as an independent Living Person of ineffable wisdom and power, vastness, and duration both in the past and for the future. If such a Being as this can be found existing and made evident, directly or indirectly, to human senses, there is a God. If otherwise, there is no God, or none, at any rate, so far as we can know, none with whom we need concern ourselves. No conscious personality, no God. An impersonal God is as much a contradiction in terms as an impersonal person.
Unfortunately, when we question orthodox theology closely, we find that it supposes God to be a person who has no material body such as could come within the range of any human sense, and make an impression upon it. He is supposed to be of a spiritual nature only, except in so far as one part of his triune personality is, according to the Athanasian Creed, "perfect man, of a reasonable soul and human flesh subsisting."
Here, then, we find ourselves in a dilemma. On the one hand, we are involved in the same difficulty as in the case of Pantheism, inasmuch as a person without flesh and blood, or something analogous, is not a person; we are required, therefore, to believe in a personal God, who has no true person; to believe, that is to say, in an impersonal person.
This, as we have seen already, is Atheism under another name, being, as it is, destructive of all idea of God whatever; for these words do not convey an idea of something which human intelligence can understand up to a certain point, and which it can watch going out of sight into regions beyond our view, but in the same direction-as we may infer other stars in space beyond the farthest that we know of; they convey utterly self- destructive ideas, which can have no real meaning, and can only be thought to have a meaning by ignorant and uncultivated people. Otherwise such foundation as human reason rests upon-that is to say, the current opinion of those whom the world appraises as reasonable and agreeable, or capable of being agreed with for any time-is sapped; the whole thing tumbles down, and we may have square circles and round triangles, which may be declared to be no longer absurdities and contradictions in terms, but mysteries that go beyond our reason, without being contrary to it. Few will maintain this, and those few may be neglected; an impersonal person must therefore be admitted to be nonsense, and an immaterial God to be Atheism in another shape.
On the other hand, if God is "of a reasonable soul and human flesh subsisting," and if he thus has the body without which he is-as far as we are concerned-non-existent, this body must yet be reasonably like other bodies, and must exist in some place and at some time. Furthermore, it must do sufficiently nearly what all other "human flesh" belonging to "perfect man" must do, or cease to be human flesh. Our ideas are like our organisms; they have some little elasticity and circumstance-suiting power, some little margin on which, as I have elsewhere said, side-notes may be written, and