For it seems to me indisputable that those who turn to God, however God be defined, do so because, consciously or unconsciously, they seek there the satisfaction of wants, the worth of living, and security for what they passionately prize, which they have not found and despair of finding in the human venture as they know it. Reliance upon God for what life does not afford, has, in my opinion, harmful consequences. It diverts attention from the specific conditions upon which a better or a worse life depends; it leads men to regard themselves as spectators of a course of events which they in reality help to determine; it makes the highest human excellence consist in acquiescence in the supposed will of a being that is defined as not human, a being that is above the driving force of impulse, that does not experience vacillating moods or conflicting desires, that is never harassed by doubts or misled by ignorance. . . Theism is in essence repressive, prohibitory, ascetic. The outcome of its influence is that expertness in practical living and expertness in evaluating life, instead of uniting to take advantage of a' common opportunity, are set against each other. This is the profound dualism which remains to be mastered. It can be mastered by the concentration upon human needs and powers.
The method we term "scientific" forms for the modern man (and a man. is not modern merely because he lives in 1931) the sole, dependable means of disclosing the realities of existence. It is the sole authentic mode of revelation. This possession of a new method, to the use of which no limits can be put, signifies a new idea of the nature and possibilities of experience. It imports a new morale of confidence, control, and security.
