Unless the soul is immortal, God is incomprehensible, say the
theists; resembling in this the political theorists who regard
sovereign representation and perpetual tenure of office as
essential conditions of monarchy. But the inconsistency of the
ideas is as glaring as the parity of the doctrines is exact:
consequently the dogma of immortality soon became the
stumbling-block of philosophical theologians, who, ever since the
days of Pythagoras and Orpheus, have been making futile attempts
to harmonize divine attributes with human liberty, and reason
with faith. A subject of triumph for the impious! . . . . But
the illusion could not yield so soon: the dogma of immortality,
for the very reason that it was a limitation of the uncreated
Being, was a step in advance. Now, though the human mind
deceives itself by a partial acquisition of the truth, it never
retreats, and this perseverance in progress is proof of its
infallibility. Of this we shall soon see fresh evidence.

In making himself like God, man made God like himself: this
correlation, which for many centuries had been execrated, was the
secret spring which determined the new myth. In the days of the
patriarchs God made an alliance with man; now, to strengthen the
compact, God is to become a man. He will take on our flesh, our
form, our passions, our joys, and our sorrows; will be born of
woman, and die as we do. Then, after this humiliation of the
infinite, man will still pretend that he has elevated the ideal
of his God in making, by a logical conversion, him whom he
had always called creator, a saviour, a redeemer. Humanity does
not yet say, I am God: such a usurpation would shock its piety;
it says, God is in me, IMMANUEL, nobiscum Deus. And, at the
moment when philosophy with pride, and universal conscience with