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The 'New Theology, of course, minimises, even where it does not, as it to be consistent should, deny the possibility of sin: for, if God is all and all is God, there can be no opposition, there can be no divine will to be opposed, and no human will to oppose it. But the fact of sin certified by men's own consciences is the rock on which Pantheism must always strike and sink.
Maimonides put the seal on the reluctance of Jewish theology to go beyond, or to fall short of, what historic Judaism delivered. Judaism wavers between the two opposite conceptions: absolute transcendentalism and absolute pantheism. Sometimes Judaism speaks with the voice of Isaiah; sometimes with the voice of Spinoza. It found the bridge in the Psalter.
Here certainly is variety enough to give us long years of literary enjoyment; and we need hardly mention miscellaneous poems, like "The Brook" and "The Charge of the Light Brigade," which are known to every schoolboy; and "Wages" and "The Higher Pantheism," which should be read by every man who thinks about the old, old problem of life and death.
Now what are these features? The postulate of an Eternal Self-existing Something is common to Theism and to Atheism. Here Atheism ends. Theism, however, is generally said to assume Personality, Intelligence, and Creative Power as attributes of the single self-existing substance. Lastly, Pantheism assumes the Something now existing to have been self-created.
A hundred generations have been engaged in transmuting the monotheism with which the human race started, into the pantheism and polytheism in which the great majority of it is now involved. How do you establish the guilt of those at the end of the line?
It only remains to be said that, whatever may be the similarities of expression between this Bible of pantheism and that of Christianity, however they may agree in the utterance of worthy ethical maxims, that which most broadly differentiates the Christian faith from Hindu philosophy is the salient presentation of great fundamental truths which are found in the Word of God alone.
His poems have their roots in a pantheism which half reveals the secrets of an indwelling spirit, speaking alike "from the dumb brown lips of earth" and from the passions of the heart of man.
The upshot is a strange vision of materialistic and dynamistic pantheism a vision of humanity considered as a body and a soul in unceasing motion. Nicolai begins by reminding us that this idea has existed in all ages. He summarises the history of the doctrine. We have the "fire" of Heraclitus, which for the sage of Ephesus was also the universal intelligence of the world.
At last the spirit is free, and the galling chains of the lusting and limited body are broken. But as pantheism is declining, such cases are growing fewer, and for the educated Hindus, now largely monotheists, the saving knowledge is rather a beatific vision of the Divine, only vouchsafed to minds intensely concentrated upon the quest and thought of God, and cut off from mundane distractions.
But though it is undeniable that the divine unity of all Being was an almost necessary issue of earliest human thought upon the many and the one, yet the above method of treating Pantheism is to some extent misleading; and therefore caution is needed in using it.
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