ch I live, confronted with the facts of directive control and of
the moral ideal. If I seek for some interpretation and coordination of
the facts, I am compelled, judging of them on the analogy of my own
experience (which, being the ultimate reality I know, is my only clue to
the interpretation of the ultimate reality of the universe) to regard
them as the activities of a Person, Whom we call God. Certainly to call
the Ultimate Reality a Person, must be an inadequate expression of the
truth, for it is the expression of the highest form of being in the terms
of the lower. But it is an infinitely more adequate presentation, than
to represent that Reality as impersonal. For personality being the
highest category of my thought, I am bound to think of God as being
Personal, if I would think of Him at all. I can be confident that though
my view must fall far short of the truth, it is at least nearer to the
truth and heart of things than any other view I can form. It is in fact
the truth so far as I can apprehend it: the truth by which I was meant to
live, and on which I was made to act.

But the question of questions remains--What is the relation of the Person
Whom I call God to my own personal being, to my spirit? And, in
answering this question, popular theology makes a grave and disastrous
mistake. It regards that Person as being isolated from all other
persons, in the same way as each of us is isolated from all other
persons. God, that is, is viewed as but One Person among many. Now,
without inquiring as to the truth of this conception of personality, as
being essentially an exclusive thing, we may at least say this, following
the teaching of our best modern thinkers, as they have followed that of
St. John and the Greek Fathers, that God is as truly conceived of as
being within us, as external to us. His Throne is in the heart of man,
as truly as it is at the centre of the universe. No view of God is
tenable at the present day which regards Him as outside His own creation.
His Personality is not exclusive, but inclusive of all things and all
persons, while yet it transcends them. And as He includes us within
Himself, as in God "we live and move and have our being," so also He
interpenetrates us with His indwelling Presence as the life of our life.

To this point we shall presently return, for it is the keynote of all
modern advance in theological knowledge, so far as that is not concerned
with questions of li