ABSOLUTENESSGod’s power, patience, wisdom, love—these are qualities that also belong to aman. But all qualities that have been attributed to God have always been supposed tobelong to Him in a special way—in a more eminent degree. This greater eminenceis partly pressed by calling God omnipotent and saying that His qualities constituteHis omnipotence. But partly because omnipotence is a notion which involvesdifficulties when you start to define it, I propose here to denote the special eminence<strong>of</strong> God’s qualities by saying that they are all absolute all the time. By absolutenessI mean the same as purity. A quality is present in an absolute or pure form when itis present without any admixture <strong>of</strong> its contrary. God’s power is absolute becausethere is never any fainting or failure in Him; His patience (in both senses <strong>of</strong> theword given) is absolute because there is in Him neither hurrying nor shrinking orrejection. His love is absolute because it is that kind <strong>of</strong> patience or forbearance andalso a generosity without reserve; His wisdom is absolute because He is all the timelight without any particle <strong>of</strong> darkness.In thus distinguishing God from men I do not mean that a man cannot beabsolutely loving or wise or efficient in a particular act with the absolute love orwisdom or efficiency which the particular moment allows or requires. He can beany <strong>of</strong> these things in the same way in which God can. In fact it is in the man’sbeing any <strong>of</strong> them that God manifests His absolute love or wisdom or power atthat moment and that the man participates in the omnipotence which is God. Butif a man is absolutely loving or wise or efficient at one moment, he is not so at thenext. <strong>The</strong>re is no necessity for this to be so; its being so is merely what in <strong>Philosophy</strong>is called a brute fact and what in ordinary speech we may call an unpleasant butfortunately, with God’s help, an alterable fact, which, so long as it lasts, makes <strong>of</strong> theworld the sorry thing it is.GOD’S ONENESSGod is not just a collection <strong>of</strong> qualities—power, patience, wisdom, love, health,creativity. In language which I have already used, having carefully chosen it, He ispower, which is patience, which is wisdom, which is love, which is health, which iscreativity. In other words, all these qualities, in the form in which they constituteGod, are one.* <strong>The</strong>y are one because they are absolute. As we commonly meet themin life, they are, it is true, different from each other. We find, for example, powerwhich is not wisdom or love, wisdom and love which are not power nor Identicalwith each other. But we also find that the power is not wisdom or love just in thoserespects in which it falls short <strong>of</strong> being power, that if the wisdom were only morewisdom it would be love, while if the love did not stop short <strong>of</strong> being absolute love itwould be wisdom, and that then either would also be power. <strong>The</strong> more we reflect on* Cf. the remarkable statement <strong>of</strong> Lady Julian that she saw God “in a point.”42
these qualities and on the relations between them, the more certain we feel that atbottom they are one. <strong>The</strong>y are one, it seems to me, when they are absolute or pure.In other words, power, patience, wisdom, love, etc., are different names given tothe many ways in which one and the same Perfection is broken up by an imperfectworld, God is like white light broken up into different colours by different surfacesor resistances.*THE PERSONALITY OF GODWe can now answer the question whether God is personal or not. What is apersonality? I should define a personality exactly as I have defined God, viz. power,love, wisdom, etc. I should say that these qualities are unified in a personality andthat it is, in fact, their unity that constitutes a personality. Now, we have seen thatin God, these qualities, because they are absolute, are one in a way in which theyare not one in a man. God is therefore personal in a more eminent sense than aman, because He is more a unity than is a man, who is largely a set <strong>of</strong> disconnectedqualities, purposes, thoughts and feelings. Further, God is not only personal. He isalso the maker and making <strong>of</strong> personality in the sense in which I have said He is themaking <strong>of</strong> us. He is this because, besides being one Himself, He also makes me oneor whole. For the process <strong>of</strong> changing, healing, making me is also one <strong>of</strong> unifyingme or making me whole.†I shall <strong>of</strong>ten speak here <strong>of</strong> God, as I have already done, as power, love, wisdom,etc., instead <strong>of</strong> as “He.” This is because I am addressing myself to thought andtherefore must perforce speak analytically—that is, in terms <strong>of</strong> qualities. Personalityis apprehended, not by thought only, but by the whole man, with his imagination,feeling and will, in concrete experience. <strong>The</strong> personality <strong>of</strong> God is apprehendedin the changing-healing-making experience I have already referred to, and it iswhen we try to conjure up that experience and when we are addressing ourselvesto the imagination, feeling and will that it is more natural to speak <strong>of</strong> God as “He.”Nevertheless, even then it is a great help to speak <strong>of</strong> God more abstractly, as power,love, wisdom, etc. <strong>The</strong> fact is that even in the most intimate communion with Godabstract thought can be a great help, and it is partly because <strong>of</strong> its absence, andalso because through the excessive use <strong>of</strong> personal language we begin attributing toGod the imperfections <strong>of</strong> personality as we know it, that ideas about God tend todegenerate so quickly.††* Cf. Shelley’s:Life, like a dome <strong>of</strong> many-coloured glass,Stains the white radiance <strong>of</strong> eternity.† In calling God personal I do not mean that He is thought, feeling, will. He is spirit, and spirit is notthought, feeling, will, but the source <strong>of</strong> these.†† <strong>The</strong> main reason is <strong>of</strong> course that we refuse to live the Godlike life or the life <strong>of</strong> the Cross.Perhaps we should say that those who are used to abstract thinking are bound to apprehend God as43
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IITHE STRATEGY OF THE LARGER SELFGO
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FEAR CONCEALS FEARNow the procedure
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exposure of the “universe.” Tru
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IIITHE STRATEGY AGAINST THE LARGER
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his own. The miracle of self-consci
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importance to the Company. However,
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PREOCCUPATION WITH SYMPTOMSWhen “
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channel through which collective gu
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IVTHE ECONOMIC PROBLEMTHE ECONOMIC
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that need or greed, and not the cap
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VPOLITICAL SCIENCEUNCHANGED POLITIC
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VIPHILOSOPHY AND ARTTHE SINS OF THE
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DENYING THE SEPARATION BETWEEN THE
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A PERSONAL NOTEThe philosophy given
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the formation of sacred stereotypes