lead to complexity of thought. It is evident that the Semitic concept can very easily pass over into the Pantheistic concept. In fact, the history of philosophical theology in various Mahometan countries — Persia, for instance — shows that this passage has often been effected.
The main difficulties which the Semitic concept has to struggle with are two in number. One of them is that it leaves God completely outside metaphysical rationalization. We know, according to it, that He is such a being as to design and create this universe, and there our knowledge stops. If we mean by his goodness that He is the one self-existent, complete entity, then He is good. But such goodness must not be confused with the ordinary goodness of daily life. He is undeniably useful, because anything baffling can be ascribed to his direct decree.
The second difficulty of the concept is to get itself proved. The only possible proof
