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|Chapter 3. The Likeness Of God
|H. G. [Herbert George] Wells
2. God Is A Person
|Page 2 of 3
But current Christianity, modern developments of Islam, much Indian theological thought--that, for instance, which has found such delicate and attractive expression in the devotional poetry of Rabindranath Tagore--has long since abandoned this anthropomorphic insistence upon a body. From the earliest ages man's mind has found little or no difficulty in the idea of something essential to the personality, a soul or a spirit or both, existing apart from the body and continuing after the destruction of the body, and being still a person and an individual. From this it is a small step to the thought of a person existing independently of any existing or pre-existing body. That is the idea of theological Christianity, as distinguished from the Christianity of simple faith. The Triune Persons--omnipresent, omniscient, and omnipotent--exist for all time, superior to and independent of matter. They are supremely disembodied. One became incarnate--as a wind eddy might take up a whirl of dust. . . . Those who profess modern religion conceive that this is an excessive abstraction of the idea of spirituality, a disembodiment of the idea of personality beyond the limits of the conceivable; nevertheless they accept the conception that a person, a spiritual individual, may be without an ordinary mortal body. . . . They declare that God is without any specific body, that he is immaterial, that he can affect the material universe--and that means that he can only reach our sight, our hearing, our touch--through the bodies of those who believe in him and serve him.
His nature is of the nature of thought and will. Not only has he, in his essence, nothing to do with matter, but nothing to do with space. He is not of matter nor of space. He comes into them. Since the period when all the great theologies that prevail to-day were developed, there have been great changes in the ideas of men towards the dimensions of time and space. We owe to Kant the release from the rule of these ideas as essential ideas. Our modern psychology is alive to the possibility of Being that has no extension in space at all, even as our speculative geometry can entertain the possibility of dimensions--fourth, fifth, Nth dimensions--outside the three-dimensional universe of our experience. And God being non-spatial is not thereby banished to an infinite remoteness, but brought nearer to us; he is everywhere immediately at hand, even as a fourth dimension would be everywhere immediately at hand. He is a Being of the minds and in the minds of men. He is in immediate contact with all who apprehend him. . . .
But modern religion declares that though he does not exist in matter or space, he exists in time just as a current of thought may do; that he changes and becomes more even as a man's purpose gathers itself together; that somewhere in the dawning of mankind he had a beginning, an awakening, and that as mankind grows he grows. With our eyes he looks out upon the universe he invades; with our hands, he lays hands upon it. All our truth, all our intentions and achievements, he gathers to himself. He is the undying human memory, the increasing human will.
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|God The Invisible King
H. G. [Herbert George] Wells
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