think of nothing as a person which does not also bring these ideas before us. Any attempt to make us imagine God as a Person who does not fulfil [sic] the conditions which our ideas attach to the word "person," is ipso facto atheistic, as rendering the word God without meaning, and therefore without reality, and therefore non-existent to us. Our ideas are like our organism, they will stand a vast amount of modification if it is effected slowly and without shock, but the life departs out of them, leaving the form of an idea without the power thereof, if they are jarred too rudely.
Any being, then, whom we can imagine as God, must have all the qualities, capabilities, and also all the limitations which are implied when the word "person" is used.
But, again, we cannot conceive of "everything" as a person. "Everything" must comprehend all that is to be found on earth, or outside of it, and we know of no such persons as this. When we say "persons" we intend living people with flesh and blood; sometimes we extend our conceptions to animals and plants, but we have not hitherto done so as generally as I hope we shall some day come to do. Below animals and plants we have never in any seriousness gone. All that we have been able to regard as personal has had what we can call a living body, even though that body is vegetable only; and this body has been tangible, and has been comprised within certain definite limits, or within limits which have at any rate struck the eye as definite. And every part within these limits has been animated by an unseen something which we call soul or spirit. A person must be a persona- that is to say, the living mask and mouthpiece of an energy saturating it, and speaking through it. It must be animate in all its parts.
But "everything" is not animate. Animals and plants alone produce in us those ideas which can make reasonable people call them "persons" with consistency of intention. We can conceive of each animal and of each plant as a person; we can conceive again of a compound person like the coral polypes [sic], or like a tree which is composed of a congeries of subordinate persons, inasmuch as each bud is a separate and individual plant. We can go farther than this, and, as I shall hope to show, we ought to do so; that is to say, we shall find it easier and more agreeable with our other ideas to go farther than not; for we should see all animal and vegetable life as united by a subtle and till lately invisible ramification, so that all living things are one tree-like growth, forming a single person. But we cannot conceive of oceans, continents, and air as forming parts of a person at all; much less can we think of them as forming one person with the living forms that inhabit them.
To ask this of us is like asking us to see the bowl and the water in which three gold-fish are swimming as part of the gold-fish. We cannot do it any more than we can do something physically impossible. We can see the gold-fish as forming one family, and therefore as in a way united to the personality of the parents from which they sprang, and therefore as members one of another, and therefore as forming a single growth of gold-fish, as boughs and buds unite to form a tree; but we cannot by any effort of the imagination introduce the bowl and the water into the personality, for we have never been accustomed to think of such things as living and personal. Those, therefore, who tell us that "God is everything, and everything is God," require us to see "everything" as a person, which we cannot; or God as not a person, which again we cannot.
Continuing the article of Mr. Blunt from which I have already quoted, I read :-
"Linus, in a passage which has been preserved by Stobaeus, exactly expresses the notion afterwards adopted by Spinoza: 'One sole energy governs all things; all things are unity, and each portion is All; for of one integer all things were born; in the end of time all things shall again become unity; the unity of multiplicity.' Orpheus, his disciple, taught no other doctrine."
According to Pythagoras, "an adept in the Orphic philosophy," "the soul of the world is the Divine energy which interpenetrates every portion of the mass, and the soul of man is an efflux of that energy. The world, too, is an exact impress of the Eternal Idea, which is the mind of God." John Scotus Erigena taught that "all is God and God is all." William of
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