legs are. Mind, after
all, is only known to us as a function of an organism. That it is more
than this, or other than this, is a pure assumption. And to divest "God"
of all physical parts, while retaining his functions, is sheer nonsense.
There is the personal intelligence of Smith, or Brown, or Robinson, but
it is absurd to wipe out all the particular Smiths, and Browns, and
Robinsons, and then talk as though their qualities continue in
existence. So with God. If we reject all the gods of the theologies one
after another, what god have we left to talk about? All we have left is
the memory of a delusion.

It is equally fallacious to talk of "God" as an equivalent of force in
the abstract, or as the equivalent of some non-intelligent force. This
is not what people ever meant, or mean, by god. What religious folk
believe in, what they pray to, is a person who can hear them, and who
can do things. A god only dimly apprehended may be tolerated, but for
how long will faith continue to worship an existence that can neither do
nor hear nor sympathise? There is a limit to even religious folly. And
even a savage only worships "sticks and stones" _after_ he endows them
with life and intelligence.

Finally, if there is one thing clear to the modern mind it is that
science has no room in its theory of things for an over-ruling
intelligence. Sir Oliver Lodge well sums up the attitude of science in
the following sentences:--"Orthodox science shows us a self-contained
and self-sufficient universe, not in touch with anything above or beyond
itself--the general trend and outline of it known--nothing supernatural
or miraculous, no intervention of beings other than ourselves, being
conceived possible." (_Man and the Universe_, p. 14, Popular ed.)
Personally, we question whether there are any scientists of repute who
really believe in the existence of a personal intelligence above or
beyond nature. Some may make professions to the contrary, but it will
usually be found that the qualifications introduced rob their
professions of all value. Certainly their teaching is destitute of any
such conception. Modern scientific thought leaves no room for the
operations of deity. The miraculous is generally discarded. Response to
prayer is whittled down to a species of self-delusion, to be valued on
account of its subjective influence only. The scientific theory of
things, incomplete as it may be in many of its details, leaves no room
for the operat