everything and everything is God" is worthless.

For we have so long associated the word "God" with the idea of a
Living Person, who can see, hear, will, feel pleasure,
displeasure, etc., that we cannot think of God, and also of
something which we have not been accustomed to think of as a
Living Person, at one and the same time, so as to connect the two
ideas and fuse them into a coherent thought. While we are
thinking of the one, our minds involuntarily exclude the other,
and vice versa; so that it is as impossible for us to
think of anything as God, or as forming part of God, which we
cannot also think of as a Person, or as a part of a Person, as it
is to produce a hybrid between two widely distinct animals. If I
am not mistaken, the barrenness of inconsistent ideas, and the
sterility of widely distant species or genera of plants and
animals, are one in principle-sterility of hybrids being due to
barrenness of ideas, and barrenness of ideas arising from
inability to fuse unfamiliar thoughts into a coherent conception.
I have insisted on this at some length in "Life and Habit," but
can do so no further here. (Footnote: Butler returned to this
subject in "Luck, or cunning?" which was originally published in
1887.

In like manner we have so long associated the word "Person" with
the idea of a substantial visible body, limited in extent, and
animated by an invisible something which we call Spirit, that we
can think of nothing as a person which does not also bring these
ideas before us. Any attempt to make us imagine God as a Person
who does not fulfil [sic] the conditions which our ideas attach
to the word "person," is ipso facto atheistic, as