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