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thoughts only； or such as bid fair to become so； and vigorous
thoughts are always simple； definite； and in harmony with
everyday ideas。
We can imagine a soul as living in the lowest slime that moves；
feeds； reproduces itself； remembers； and dies。 The amoeba wants
things； knows it wants them； alters itself so as to try and alter
them； thus preparing for an intended modification of outside
matter by a preliminary modification of itself。 It thrives if
the modification from within is followed by the desired
modification in the external object； it knows that it is well；
and breeds more freely in consequence。 If it cannot get hold of
outside matter； or cannot proselytise ＇sic＇ that matter and
persuade it to see things through its own （the amoeba's）
spectacles…if it cannot convert that matter； if the matter
persists in disagreeing with it…its spirits droop； its
soul is disquieted within it； it becomes listless like a
withering flower…it languishes and dies。 We cannot imagine a
thing to live at all and yet be soulless except in sleep for a
short time； and even so not quite soulless。 The idea of a soul；
or of that unknown something for which the word 〃soul〃 is our
hieroglyphic； and the idea of living organism； unite so
spontaneously； and stick together so inseparably； that no matter
how often we sunder them they will elude our vigilance and come
together； like true lovers； in spite of us。 Let us not attempt to
divorce ideas that have so long been wedded together。
I submit； then； that Pantheism； even as explained by those who
had entered on the outskirts only of its great morass；
nevertheless holds out so little hope of leading to any
comfortable conclusion that it will be more reasonable to occupy
our minds with other matter than to follow Pantheism further。 The
Pantheists speak of a person without meaning a person； they speak
of a〃 him〃 and a 〃he〃 without having in their minds the idea of a
living person with all its inevitable limitations。 Pantheism is；
therefore； as is said by Mr。 Blunt in another article；
〃practically nothing else than Atheism； it has no belief in a
personal deity overruling the affairs of the world； as Divine
Providence； and is； therefore； Atheistic；〃 and again； 〃Theism
believes in a spirit superior to matter； and so does Pantheism；
but the spirit of Theism is self…conscious； and therefore
personal and of individual existence…a nature per se； and
upholding all things by an active control； while Pantheism
believes in spirit that is of a higher nature than brute matter；
but is a mere unconscious principle of life； impersonal；
irrational as the brute matter that it quickens。〃
If this verdict 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 glosses on the original text； but this power is
very limited。 As offspring will only； as a general rule；