Undoubtedly, however, all such efforts do appear to me mere hankerings after an incarnation of that idea which, by its very nature, does not admit of representation by incarnate forms, even though those forms be moral perfections. And I would reply, secondly, to the above objection, that, while we lose something by giving up the definite personality of God, we gain something also. If we part with the image of a loving Father, we part also with that of a stern monarch and an implacable judge. If we can no longer indulge in the contemplation of perfect virtue, embodied in an actual Person, we are free from the problem that has perplexed theologians of every age: how to reconcile the undoubted evil in the world with the omnipotence of that Person. I know that there are some who think it possible to retain the gentler features in the popular conception of deity, while dropping all that is harsh and repulsive. To them the idea of God is as free from terror as the idea of the Unknowable, and the first of these gains is therefore no gain to them. But the problem of the existence of evil presses perhaps with greater severity upon them than upon any other class of theologians. To suppose that God could not prevent the presence of wickedness, or could not prevent it without some greater calamity, is to deny his omnipotence; to suppose that he could, and did not, is to question his benevolence. But even admitting the improvement made by purging from the character of God all its severity, its vindictivenes, and its tendency to excessive punishment, the fact remains that the conception thus attained is not that of the popular creed at all, but that of a few enlightened thinkers. And it is with the former, not with the latter, that the doctrine of the Unknowable must be compared, in order fairly to estimate its advantages or disadvantages in relation to the current belief in a personal God.
Moreover, it must be borne in mind that the dim figure we have shadowed out of an inconceivable and all-embracing ultimate Existence, if widely different from the more ordinary theological embodiments of the religious idea, is altogether in harmony with many of its expressions by the most devoutly relig-*
- [Footnote: moral Qualities of God, in Mr. Shadworth Hodgson's "Theory of Practice,"
vol. i. p. 305 ff.]
