of human thought, from Venus and Jupiter to the 'Idee' which figures in the pages of Hegel. Even the laws of physical nature have, in these positivistic times, been held worthy of divine honor and presented as the only fitting object of our reverence.[1] Of course, if our discussion is to bear any fruit, we must mean something more definite than this. We must not call any object of our loyalty a 'God' without more ado, simply because to awaken our loyalty happens to be one of God's functions. He must have some intrinsic characteristics of his own besides; and theism must mean the faith of that man who believes that the object of his loyalty has those other attributes, negative or positive, as the case may be.
Now, as regards a great many of the attributes of God, and their amounts and mutual relations, the world has been delivered over to disputes. All such may for our present purpose be considered as quite inessential. Not only such matters as his mode of revealing himself, the precise extent of his providence and power and their connection with our free-will, the proportion of his mercy to his justice, and the amount of his responsibility for evil; but also his metaphysical relation to the phenomenal world, whether causal, substantial, ideal, or what not,—are affairs of purely sectarian opinion that need not concern us at all. Whoso debates them presupposes the essential features of theism to be granted already; and it is with these essential features, the bare poles of the subject, that our business exclusively lies.
- ↑ Haeckel has recently (Der Monismus, 1893, p. 37) proposed the Cosmic Ether as a divinity fitted to reconcile science with theistic faith.
