The god-concept and democracy

University of Iowa Iowa Research Online Theses and Dissertations 1921 The god-concept and democracy Lebbeus Smith Shumaker State University of Iowa This work has been identified with a Creative Commons Public Domain Mark 1.0. Material in the public domain. No restrictions on use. This thesis is available at Iowa Research Online: http://ir.uiowa.edu/etd/4251 Recommended Citation Shumaker, Lebbeus Smith. "The god-concept and democracy." MA (Master of Arts) thesis, State University of Iowa, 1921. http://ir.uiowa.edu/etd/4251. Follow this and additional works at: http://ir.uiowa.edu/etd

THE GOD-CONCEPT AND DEMOCRACY by Lebbeus S m ith Shumaker «A DISSERTATION Subm itted to the F a c u lty o f the GRADUATE COLLEGE o f the STATE UNIVERSITY OF IOWA In P a r tia l F u lfillm e n t o f the Requirements f o r the Degree MASTER OF ARTS Iowa C ity, Iowa A ugust, 1921

TABLE OF CONTENTS Page In tr o d u c tio n...i i i Chapter I. The God-concept as a ffe c te d by the s o c ia l, p o l i t i c a l, and in s t it u t io n a l l i f e o f peoples 1 Chapter I I Tendencies away from im p e ria lis m.... 13 Chapter I I I The te n a c ity o f the K in g ly C onception o f God 18 Chapter IT A Q u e stio n n a ire on the G od-concept... 32 Chapter V P e rs o n a lity, Immanence, and S a tis fa c tio n o f o u r deepest needs as q u a lit ie s o f the God- concept... 53 Appendix A- Q u e s t i o n n a i r e.... 69 Appendix B.. B ib lio g ra p h y... 7?>

i i i INTRODUCTION The problem o f the conception o f God has long had a p e c u lia r fa s c in a tio n f o r man. In the course o f the development o f the race th e G od-concept has undergone many tr a n s fo rm a tio n s. I t happens th a t a t the pre sent tim e i t is undergoing a decided change. That such is the case m ig ht be in d ic a te d by the t i t l e o f t h is d is s e r ta tio n : "The God-concept and Democracy."1 The though suggested by the above w ording is th a t th e re is a conception o f God s u ita b le to a dem ocratic age. T h in k in g people are n o t conte n t to c a rry ove r in to t h is age a conception th a t was s a tis fa c to r y to m edievalism, but no lo n g e r in keeping w ith our id e a ls. As r e lig io n is the most c o n serva tive o f a l l i n s t i t u tio n s, i t is n a tu ra l th a t many a n tiq u e and even p r im itiv e concepts should p e r s is t and be handed down from g e n e ra tio n to g e n e ra tio n. Among these n o tio n s, one th a t has la r g e ly obta in e d from e a rly tim es is the concept o f an a u to c ra tic God. W ith the purpose in view o f showing how the k in g ly conception o f d e ity gained i t s h o ld, how i t p e rs is te d, and how t h is conceptio n is being repla ced w ith a conception more in keeping w ith a dem ocratic age, the w r it e r has undertaken t h is d is s e r ta tio n.

i v The fo llo w in g p ro p o s itio n s w i l l be consid e re d : 1. The God-concept has been in flu e n c e d by the s o c ia l, p o l i t i c a l, and in s t it u t io n a l l i f e o f peoples. As the tendencies were toward monotheism, the d e ity was in flu e n c e d by the form o f government th a t p re v a ile d ; the im p e r ia lis tic form o f government developed im p e r ia lis t ic d e it ie s. &. There has been a tendency away from a u to cra cy, away from im p e ria lis m in government, due to the grow th o f dem ocratic id e a ls ; and t h is movement is re fle c te d in the tendencies toward democracy in r e lig io n and in the changed concept o f God. In t h is d is c u s s io n by the term dem ocratic is meant th a t which is opposed to a r is t o c r a t ic ; th a t which is based upon p r in c ip le s o f democracy. By a dem ocratic concept o f God is meant a concept th a t is s u ita b le to a people accustomed to dem ocratic id e a ls ; a concept o f God w hich removes the thought o f God as Monarch s it t in g upon a thro ne f a r away somewhere in the heavens, but a concept th a t b rin g s God near to us, as the Great T o ile r w orking w ith us, and not r u lin g over us w ith a rod o f ir o n ; a concept which does not take away God s m ajesty o r d iv in it y, but th a t removes from h is m ajesty the connota tio n s o f th a t term unacceptable to a dem ocratic people. 3. The k in g ly conception o f God has held ove r in to a dem ocratic age, and has p e rs is te d in s p ite o f the spread o f democracy.. T his is seen in exp ressions th a t are o f

v fre q u e n t occurrence in o u r r e lig io u s lit e r a t u r e, and e x p e c ia l- ly in o u r hymnology. 4. A change in the d ir e c tio n o f a dem ocratic God is e vid e n t in the conception th a t is reve aled by a q u e s tio n n a ire th a t was answered by 154 stu d e n ts and o th e rs. The data from th is q u e s tio n n a ire are ta b u la te d and in fe re n c e s drawn. 5. The th re e q u a lit ie s o f p e rs o n a lity, immanence, and s a tis fa c tio n o f o u r deepest needs, must belong to th e conce p tio n o f God th a t is s a tis fa c to r y to the r e lig io u s n a tu re, and th a t meets the requirem ents o f tru e w orship. Such a conception com plies w ith science a ls o * I t should be acceptable to a dem ocratic people. The w r it e r wishes to express h is g ra titu d e to a l l those who have a s s is te d in t h is u n d e rta k in g by answering the questio n n a ir e, thus making p o s s ib le the data secured; to those members o f the f a c u lt y o f the S tate U n iv e rs ity o f Iowa who * have shown a deep in te r e s t in t h is stu d y, and have helped in v a rio u s ways by v a lu a b le suggestio n s; and e s p e c ia lly to P ro fe s s o r Edwin D i l l e r Starbuck whose counsel and encouragement have been a constant in s p ir a tio n from the tim e t h is study was f i r s t begun.

1 THE GOD-CONCEPT AND DEMOCRACY C hapter I The God-concept as a ffe c te d by the s o c ia l, p o l i t i c a l, and in s t it u t io n a l l i f e o f peoples. H is to ry confirm s the statem ent th a t man everywhere, in a l l stages o f c iv i liz a t i o n, and a t a l l tim e s, has shown a d is p o s itio n to be r e lig io u s. He has recognized a power o u ts id e o f h im s e lf, a power on which he was more o r le s s dependent, a power which he in some sense regarded as h is god, and, e s p e c ia lly in h is more developed s ta te, a power o r powers which he w orshiped. In p r im itiv e s o c ie ty god-ideas were very crude and ill- d e f in e d, but n e v e rth e le s s some kin d o f a system o f r e lig io n o b ta in e d, even among the most backward tr ib e s, as has been proven by c a re fu l stu d e n ts o f anth ro p o lo g y - Recent s tu d ie s o f the l i f e and customs o f the Todas and Veddas, backward tr ib e s o f Ceylon, have revealed w e ll developed systems o f r e lig io n! 1^ B arton says: The u n iv e r s a lity o f r e lig io n is now gene r a lly conceded. C e rta in A u s tra lia n tr ib e s re p o rte d on by (1) R ef. W. H R. R iv e rs, The Todas, The M acm illan Co., 1S06. C. G. Seligmann, The Veddas, Cambridge U n iv e rs ity P ress, 1911.

2 Spencer and G ilie n, appear a t f i r s t s ig h t to be exce p tio n s to t h is ru le, but c lo s e r study o f the fa c ts leads one to b e lie v e th a t r e lig io n is not e n t ir e ly absent. As a ru le i t is tru e th a t among p r im itiv e peoples every member o f the community is r e lig io u s. Each in d iv id u a l is born in to a c e rta in fix e d r e la t io n to the gods o f h is t r ib e ju s t as c e r ta in ly as he is born in to r e la tio n to h is fe llo w - men. There is p r a c t ic a lly no d iffe re n c e between r e lig io n and o rd in a ry l i f e. The two are bound up to g e th e r so th a t every a ct o f man s d a ily l i f e has q u ite as much re fe re n ce to the gods as to men.. as t r u ly as men- The gods must be reckoned w ith q u ite The gods are a d e f in ite p a rt o f the comm unity l i f e, and the r e la t io n between the gods and men is expressed in the o rd in a ry language o f human r e la tio n s h ip.^ 12 ^ The gods were sim p ly the r e a lit ie s o f the most v iv id experiences o f man s own l i f e. R ain, thunder and lig h tn in g, the seasons, h a rv e s t, p r a c t ic a lly every experience common to the race has been lin k e d up in some way w ith r e lig io n. Some (1 ) George A. B a rto n, *The R e lig io n s o f the W o rld,* The U n iv e rs ity o f Chicago P ress, 1919, p. 3. (2) R ef. W. Robertson Sm ith, *The R e lig io n o f the S e m ite s,* London, Adam and C harles B la ck, 1894, Lecture 2, pp. 29, 30.

3 o f these s u p e rio r fo rc e s were e v i l and would do men harm. These had to be c o n c ilia te d and p la c a te d. good, and t h e ir fa v o r had to be c o u rte d. q u a litie s were a ttr ib u te d to these fo rc e s. O thers were E xa lte d human In a word, the gods were but p ro je c tio n s o f what men f e l t and experienced in them selves. Most o f the d i v in it ie s o f the a n c ie n t w o rld were but the p e r s o n ific a tio n o f p h y s ic a l phenomena. The exp ression o f the r e lig io u s n a tu re m a n ifeste d i t s e lf in v a rio u s ways. Now i t was animism, a g ain i t was fe tis h is m o r taboo o r totem ism ; in cerem onies, dances, s a c r ific e s, f e s t iv a ls * Whatever p ra c tic e s o b ta in e d, o r w hatever gods were w orshiped i t is c e rta in th a t the r e lig io u s customs and p ra c tic e s were la r g e ly the pro duct o f s o c ia l o rg a n iz a tio n. For example, the o n ly d e ity th a t has re ta in e d i t s im portance among the Todas o f Ceylon is T e ik ir z i, the god most in tim a te ly connected w ith t h e ir d a iry cerem onials. Some o f the o th e r d e itie s are supposed to have liv e d upon th e e a rth and to have been dairym en. But the Todas*s most d e f in ite ideas re g a rd in g t h e ir gods are those concerning t h e ir r e la t io n ship to the s o c ia l o rd e r under w hich the people now l i v e. ^ ^ B arton shows th a t the r e lig io n o f the Semites rtas d e f in it e ly (1) R e f. I r v in g K in g, *The Development o f R e lig io n,* The M acm illan C o., 1910, p. 120.

4 re la te d to the form o f s o c ia l o rg a n iz a tio n th a t p re v a ile d among them* He says th a t many o f t h e ir r e lig io u s r it e s sprang out o f the prominence among them o f the m other and the in s t it u t io n s o f m aternal k in s h ip, as w e ll as t h e ir te n dency to u n re g u la te d in te rc o u rs e and the im p o rta n t fu n c tio n s (1 ) o f the date palm.. Bwrton says in t h is same connectio n : * I t is a law which may be regarded as p r a c t ic a lly u n iv e rs a l, th a t the r e lig io u s conceptions o f a people are expressed in form s w hich are m odelled, in la rg e degree, on those p o l i t i c a l and s o c ia l in s t it u t io n s which the econom ical c o n d itio n s o f t h e ir s i t u a tio n have produced. Thus, a god could n o t be conceived as a fa th e r where m arriage was so u n sta b le th a t fa th e rh o o d was no recognized fe a tu re o f the s o c ia l s tru c tu re, n o r as a k in g among a people in to whose experience the in s t it u t io n o f k in g s h ip had never e n tere d. An illu s t r a t i o n o f t h is p r in c ip le may be found in the fa c t th a t re p u b lic a n i n s t i t u * tio n s a re, by t h e ir in flu e n c e, g ra d u a lly b a n ishin g th e k in g ly idea o f God from th e o lo g ic a l d is c u s s io n s, and are le a d in g to an emphasis on the fa th e rh o o d, and even brotherhood o f God.»(2 * (1) R eferred to by K in g, "'The Development o f R e lig io n, " p. 12.4. See B a rto n, S e m itic O rig in s,** p. 82. (2) B a rto n, S e m itic O r ig in s," p. 82*

5 T h is is a v e ry im p o rta n t p r in c ip le and one th a t has a p p lic a tio n to t h is e n tir e d is c u s s io n * The e a rly Semite thought o f the e a rth as a goddess *th e g re a t m other o f in e x h a u s tib le f e r t i l i t y. * He a ls o th o u g h t o f a r a in d e ity who enabled the e a rth to bear, and who shot f o r th h is th u n d e rb o lts as a w a r r io r shoots arrows from h is bow.. But w hether the s u p e rio r d e ity were m a tria rc h a l o r p a tr ia r c h a l depended upon the form o f the o rg a n iz a tio n o f s o c ie ty * The e a r lie s t p r in c ip a l S e m itic d e itie s were femin in e. T his is in fe r r e d from the fa c t th a t the e a r lie r s ta te o f s o c ie ty among the Semites was polyandrous. P o lyandry preceded monogamy in th e development o f e a rly s o c ie ty. Consequently the form o f s o c ie ty was m a tria rc h a l, and n a tu r a l ly they regarded t h e ir p r in c ip a l d e itie s as m a tria rc h a l. L a te r when environm ental c o n d itio n s caused a change from a m a tria rc h a l to a p a tr ia r c h a l form o f s o c ie ty, p a tr ia r c h a l d e itie s were in tro d u c e d in place o f m a tria rc h a l d e it ie s. T h is is tru e in regard to the S e m itic M other-goddess A th ta r, who was la t e r transfo rm ed in to a m asculine d e ity, and c a lle d in p la ce s, -lo rd o f the w a te r s u p p ly," and lik e w is e, " a god o f f e r t i l i t y, * whose b le s s in g was necessary to abundant h a rv e s ts. In some in s ta n c e s the m a tria rc h a l d e ity was h e rs e lf 1 (1 ) B a rto n, *S e m itic O r ig in s,* p. 120.

6 m a scu lin ize d. N in g irs u, the c h ie f d e ity o f Lagash, is an in sta n ce o f t h is kin d in B a b ylo n ia. N in g irs u continued to re c e iv e the c h ie f homage in the e a rly Sumerian p e rio d * The government was a th e ocra cy in h is name. Lagash is ty p ic a l o f o th e r B abylonian c it ie s o f the p e rio d, and t h is i s a good i l lu s t r a t i o n o f how one d e ity came to be recognized as the supreme d e ity in & lo c a lit y * n the course o f the p o l i t i c a l development o f a n c ie n t peoples the sta n d in g o f t h e ir d e itie s was n a tu r a lly a ffe c te d. As one t r ib e p re v a ile d ove r o th e rs, i t s d e ity would be given r precedence, u n t i l e v e n tu a lly a s in g le n a tio n a l d e ity was recognized as supreme o ve r a l l, thus becoming the supreme n a tio n a l d e ity * An i l l u s t r a t i o n o f t h is is the development o f th e recogn it io n o f the Hebrew d e ity Jahweh as the supreme God. B arton says, i t is a th e o ry th a t has won the assent o f the m a jo rity o f the w r ite r s on the r e lig io n o f Is r a e l th a t Jahweh was the god o f the M id ia n ite -K e n ite s before he became the God o f I s r a e l. ' There are in d ic a tio n s th a t Jahweh may have been a d iv in e name in n o rth A rabia f o r a thousand years b e fore Moses, and th a t em igrants from th is re g io n to B abylonia and P a le s tin e had c a rrie d the name to those c o u n t r i e s. ^ Moses a f t e r h is escape from E gypt, m a rrie d the daughter o f J e th ro, (1) B a rto n, *The R e lig io n s o f the W o rld,*1 p. 61.

7 who was Jahweh*s p r ie s t among the M id ia n ite -K e n ite s. Through Moses the Rachel tr ib e s were d e liv e re d from the bondage o f the E g yptia ns, and e v e n tu a lly entered the land o f P a le s tin e. By a gra dual process o f a s s im ila tio n Jahweh became accepted by t r ib e a f t e r t r ib e as t h e ir God. O r ig in a lly one o f the Elohim, Jahweh became the c h ie f among the E lohim, and was known as the Lord o f the hosts o f heaven.. He became so g re a t, so m ig h ty, and so t e r r ib le among the n a tio n s, and h is power so revered, th a t h is name was f i n a l l y considered too sacred to be pronounced by th e Hebrews. The f i r s t r e a l development o f monotheism to o k place under the Hebrews. A lthough Amenophis IV., K ing o f Egypt, (1375-1350 B. C.), had attem pted to enforce the w o rship o f one god, the sun d is k, h is was not a s p ir it u a l monotheism, and h is a ttem p t ended in f a ilu r e. The development o f a pure monotheism under th e Hebrews was as B arton says: "one o f the most s ig n ific a n t chapters in the h is to r y o f the human ra c e." The Jahweh o f the Hebrews was both an e th ic a l and s p ir it u a l God. As Robertson Smith says: * In o th e r n a tio n s in d iv id u a l th in k e rs rose to l o f t y conceptions o f a supreme d e ity, b u t in I s r a e l, and in Is r a e l alone, these conceptions were in c o rp o ra te d in the accepted w orship o f the n a tio n a l God. And so o f a l l the gods o f the n a tio n s Jehovah alone was f i t ted to become the god o f the whole earth."^1 ^ (1) W. Robertson Sm ith, "The R e lig io n o f the S e m ite s,* p. 81,

8 Sometimes a p o w e rfu l k in g, as f o r example, K ing Unis o f the E g yptia ns the la s t k in g o f the F if t h D ynasty, who ru le d about 2655 to 2625 B. C. e x a lte d h im s e lf as r u le r o f the gods as w e ll as o f men* One o f the e a r lie s t r e lig io u s te x ts th a t has come down to us, d e scrib e s him th u s : "K in g U nis is th e one who e a ts men and li v e s on gods, Lord o f the messengers, who d ispatch e s h is messages." The te x t goes on w ith a w e ird d e s c rip tio n o f t h is k in g and h is w onderful prowess. The tendency o f man to e x a lt some r u le r o r some d e ity as supreme o ve r a l l is marked. Among the Greeks i t was Zeus, the fa th e r o f the gods, who d w e lt in Mount Olympus, and who ru le d o ve r a l l the gods and goddesses. Among the Romans, he was known as J u p ite r, from th e Greek Zeus p a te r, o r the L a tin D ie s p ite r. Among the A ssyria n s, the n a tio n a l god was Ashur, whose co n sort was the w a rrio r goddess I s h t a r. In B a b ylo n ia, Marduk, p a tro n god o f the c it y o f Babylon, was the g re a te s t among a m u ltitu d e o f d e itie s and whose supremacy was accorded in the new em pire, w hich le d to h is absorbing the ro le o f o th e r d e itie s. Jastrow p o in ts o u t th a t th e re was a stro n g tendency in B abylonia to regard the e a rly kin g s as g o d s.^ 1^ Which suggests (1 ) M o rris Jastro w, "The R e lig io n o f B a bylo nia and A s s y ria," Ginn & Co., 1898, p. 470.

9 the th e o ry o f Euhemerus o f Messana ( c i r. 300 B. C.), th a t the gods o f the a n c ie n t w o rld were m erely d e ifie d men. In deed, a re ce n t w r it e r, Louis Matthews Sweet, in h is hook on "'Roman Emperor W orship* pla ce s consid e ra b le emphasis on Euhemerism. Sweet says: "Em phasize, as much as one may, the o p e ra t io n o f the p e rs o n ify in g tendency; e x p la in a l l th a t can be e xp la in e d by fa ls e etymology, n a t u r is t ic p e r s o n ific a tio n o r f o lk - lo r e, room must always be found f o r the tendency, as spontaneous and u n iv e rs a l as any o th e r in a n c ie n t and modem paganism, to d e ify human beings. This is a vera causa o f m ythology. T his tendency to d e ify t h e ir r u le r s is e s p e c ia lly n o te w o rth y among the Romans. I t had i t s o r ig in away back in the tim e when the e a rly Romans w orshiped the manes, the d e ifie d ancesto rs o f the fa m ily. J u liu s Caesar was p ro m p tly d e ifie d a f t e r h is d e ath, by vote o f the Roman senate. In the re ig n o f Augustus an o r ganized c u lt o f the D ivus J u liu s was e s ta b lis h e d, and alm ost sim u lta n e o u s ly w ith i t a p rie s th o o d and w orship o f the re ig n in g emperor was p u t in to o p e ra tio n. D d llin g e r s ta te s th a t from the b e g in n in g o f the tim e o f D io c le tia n, th e re were 53 solemn c o n s e c ra tio n s, in c lu d in g (1 ) Sweet, *Roman Emperor W o rs h ip," The Gorham P re s s,1919,p. 39*

10 those o f 15 women*- There were in Rome tem ples o f th e D ivus J u liu s ; o f the D ivus Augustus; o f the d i v l ; o f the * D ivus C la u d iu s; o f Clem entiae C aesa ris; o f the D iv is Marcus A u re liu s ; o f the D ivus T ra ja n u s; o f the D ivus Vespasianus; of* the D ivus A ntoninus and F a u s tin a. I t is an in te r e s tin g o b s e rv a tio n th a t as government tended to become im p e r ia lis t ic and one man a tta in e d the p o s itio n o f a u th o r ity o ve r h is fe llo w s, so r e lig io n tended to become im p e r ia lis t ic, and one god became supreme o ve r a l l. I t is v e ry s ig n if ic a n t, as Edward S c rib n e r Ames in d ic a te s in a re ce n t a r t ic le, th a t monotheism d id not a ris e in r e lig io n b e fo re monarchy in governm ent. I t also fo llo w s th a t the k in g ly concept o f God is the one th a t dom inates a l l o th e r concepts. Inasmuch as th e p re v a ilin g form o f government throughout the ages has been autoc r a t ic, i t is but n a tu ra l th a t auto cra cy should p r e v a il in r e lig io n. Mfen have thought o f God as a f a r away R u le r who created the w o rld by h is f i a t, and who th e r e a fte r e xe rcise d supreme c o n tro l o ve r a l l th in g s. He was the g re a t Judge o f a l l, the A r b ite r o f d e s tin y, the w ie ld e r o f supreme power o ve r a l l created th in g s. To most men God seemed d is ta n t and in a c c e s s ib le even as a R ing w asninaccessib le to the (1) Sweet, Roman Emperor W o rs h ip,* p. 82. (2 ) Edward S c rib n e r Ames, The V a lid it y o f the Idea o f God, J o u rn a l o f R e lig io n, S ept. 1921.

11 o rd in a ry man. But such a conception o f God could not c o n tin u e. The p r in c ip le s ta te d by B arton is a t w ork. The e ffe c t o f democracy is t e llin g. The k in g ly God is becoming more and more o u t o f fa v o r, as t h is d is c u s s io n w i l l show. I t is h a rd ly in keeping f o r a dem ocratic people not accustomed to k in g s and th ro n e s, to th in k o f t h e ir God as s it t in g upon a th ro n e. T his s u b je c t a ls o has i t s p s y c h o lo g ic a l asp ect. Man has the in s t in c t o f m astery.. Always th e re i s a tendency f o r some in d iv id u a l o f a group to assume the p o s itio n o f le a d e r s h ip, In the development o f s o c ie ty such is always th e case. At the same tim e th e re is a passion f o r subm ission to a le a d e r on the p a rt o f the m u ltitu d e. T his being a n a tu ra l tendency, i t is easy to see how one in d iv id u a l m ight a ris e whose q u a l i t i e s o f le a d e rs h ip would place him in a p o s itio n o f supreme power over h is fellow m en. A fte r such a s itu a tio n has a ris e n in human government, i t can r e a d ily be seen how men would tr a n s fe r such a p o s itio n o f le a d e rs h ip to one god, who would thus become the supreme god over a l l. Another aspect o f the s u b je c t is th e p h ilo s o p h ic a l. Man, in h is more advanced s ta te, has always had a passio n fcr a p h ilo s o p h ic a l e x p la n a tio n o f the u n iv e rs e. In h is search f o r an e x p la n a tio n o f the begninning o f l i f e, f o r the f i n a l i t y o f m a tte r, f o r the o rd e rlin e s s o f the u n iv e rs e, f o r the fu tu re d e s tin y o f the ra c e, man has been le d to p o s it a god,

12 some v i t a l p r in c ip le, o r some F ir s t Cause. An A r is t o t le o r a Kant o r a Bergson has come along w ith h is c a te g o rie s, o r fo rm u la tio n s, o r p o s tu la tio n s, and th in k in g people have have been a ttra c te d by t h e ir arguments. Men d e lig h t to d w e ll upon these th in g s, and a lth o u g h by p h ilo s o p h iz in g th e y have never been able to o b ta in a s o lu tio n s a tis fa c to r y to a l l, they have taken g re a t com fo rt in the adventure. The s u b je c t o f God w i l l always continue to be one o f the most fa s c in a tin g themes f o r the min<^ o f man. Also in the f i e l d o f science, th in k e rs are c o n s ta n tly coming in co n ta ct w ith t h is s u b je c t. W hile i t is n o t the p ro vin ce o f science to discuss F ir s t Cause, o r to a tte m p t an e x p la n a tio n o f the beginnin g o f l i f e, but o n ly to describe the fa c ts o f l i f e as th e y are g iv e n, n e v e rth e le s s s c ie n tis ts have as liv e ly an in te r e s t in t h is to p ic as any o th e r c la s s o f th in k e rs, unle ss i t is the p h ilo s o p h e rs.

13 C hapter I I Tendencies away fro m Im p e ria lis m A ll thro ugh the ages th e re has been a tendency in c e rta in q u a rte rs away from a u to cra cy, away from im p e ria lis m in s ta te. Such a tendency was shown in a n c ie n t Athens when t h is l i t t l e Greek c it y - s t a t e a tta in e d a degree o f democracy in government th a t was d e stin e d to become an in s p ir a tio n to a l l fu tu re attem pts in th a t d ir e c tio n. Again and again groups o f people t i r i n g o f auto cra cy have throw n o f f the yoke and asse rte d t h e ir dem ocratic r ig h ts. But not u n t i l modern tim e s has any consid e ra b le body o f people a tta in e d t h e ir d e s ire s in t h is d ir e c tio n. America, o f course, is looked upon as the g re a te s t democ ra c y, But i t is n o tew o rthy th a t democracy has made wonderf u l progress in Europe, and in the c o u n trie s where a u to cra cy was once supreme. 'S hile France is one o f the g re a te s t examples o f the r is e o f democracy over a u to cra cy, w ith o u t doubt dem ocratic p r in c ip le s have made t h e ir g re a te s t advance in England. Though n o m in a lly r e ta in in g the form o f a lim ite d monarchy, i t is g e n e ra lly conceded th a t England a ffo rd s the b e st example today o f the p ra c tic e o f dem ocratic p r in c ip le s in government. The g ra n t o f the Magna C harta by K in g John in 1215 was one o f the g re a te s t s tro k e s f o r democracy in h is to r y. And the

14 abolishm ent o f the d o c trin e o f the d iv in e r ig h t o f k in g s was a v ic to r y th a t has done wonders toward prom oting the in flu e n c e o f the dem ocratic s p i r i t in the w o rld. Not o n ly has government changed g re a tly from a u to cra cy to democracy, but the s o c ia l and in s t it u t io n a l l i f e o f peoples has changed. Modes o f thought have lik e w is e changed. From the o ld -fa s h io n e d A r t i f i c e r th e o ry o f c re a tio n, i t has changed to the e v o lu tio n a ry th e o ry. E v o lu tio n has c a p tiv a te d modem th o u g h t. An e v o lu tio n a ry th e o ry o f alm ost e v e ry th in g has been advanced, u n t i l even an e v o lu tio n a ry th e o ry o f God is proposed. The change in p o l i t i c a l and s o c ia l conceptions has been p a ra lle le d by changes in r e lig io u s conceptions. One o f the most e v id e n t o f these is the change in the concept o f God. T his change as has been in d ic a te d is in the d ir e c tio n o f a dem ocratic God. L e t us see i f we can a s c e rta in what has c a lle d f o r t h such a conceptio n. In g e n e ra l we m ight c la s s if y governments under th re e broad heads: a u to c r a tic, in d iv id u a lis t ic, and d e m ocra tic. In the a u to c ra tic form o f government, one supreme r u le r is in power. H is word is law. He is the f i n a l a u th o r ity. He i the government. No s u b je c t has any v o ice in i t s a f f a ir s, but th e p a rt o f each s u b je c t is im p lic it obedience to the w i l l o f h is o v e r - lo r d. In the in d iv id u a lis t ic form o f government, each in d iv id u a l

15 i s a law unto h im s e lf. There is no c e n tra liz e d a u th o r ity. There i s no one to say to any man, "T h is is the law, and you must obey.*- I t is the a n tip o d e s o f a u to cra cy, and i t s lo g ic a l r e s u lt is extreme s o c ia lis m, anarchism, n ih ilis m, atom ism, Boshevism. M e d ia tin g between these two extremes in government is democracy, in w hich the w i l l o f the m a jo rity is the law o f the la n d. The people tr a n s fe r t h e ir powers to o f f i c i a l l y e le c te d o r ap poin te d re p re s e n ta tiv e s who a ct f o r them. I t is a system o f d e le g a te d a u th o r ity, o f re p re s e n ta tiv e government, dependent upon c o u rts and codes o f law and c o n s titu tio n s and le g is la tu re s and the b a llo t and the i n i t i a t i v e and r e fe r endum and the press and p u b lic o p in io n. In t h is form o f government th e re is what ifcight be c a lle d a m a n ifo ld mechanism f o r the p la s t ic a d ju stm e n t; (a ) o f in d iv id u a l to in d iv id u a l, by which the r e la t io n o f each in d iv id u a l to every o th e r in d iv id u a l is e s ta b lis h e d ; (b ) o f the in d iv id u a l to the group and to the c e n tra liz e d a u th o r ity ; (c ) o f the c e n tra liz e d a u th o r ity and the in d iv id u a l. There is a r e c ip r o c ity o f r e la tio n s between a l l o f these u n its, so th a t the government is c a rrie d on f o r the m utual in te r e s ts o f a l l concerned. I t is *each f o r a l l and a l l f o r e a ch. I t is in te r e s tin g to note th a t the p r e v a ilin g conception o f God has been in keeping w ith the form o f government th a t p re v a ile d. When in d iv id u a lis m p re v a ile d, many d e itie s were

16 conceived to be in power. TThen one r u le r became supreme and a b s o lu te, one d e ity was thought o f as the supreme d e ity o ve r a l l* Now th a t democracy has become the most in f lu e n t ia l form o f government, i t is n a tu ra l to conceive o f God in the lig h t o f democracy. By a dem ocratic God is meant a God whose powers and c a p a c itie s conform somewhat to the w orkings o f a dem ocratic form o f government. H is ways w ith h is people are not the ways o f the a b solu te monarch, but th e ways ra th e r o f a p re s id e n t. There is r e c ip r o c ity between th is God and h is people* There is a "m a n ifo ld mechanism f o r p la s t ic a d ju s t ment*' between them* The o ld tendency in r e lig io n was to place God a t the to p, in the p o s itio n o f absolu te monarch. He was seated upon h is throne in the heavens, r u lin g ove r a l l w ith a rod o f ir o n. H is w i l l was supreme, and no one dared to disobey* T his is w e ll illu s t r a t e d in the words o f an o ld hymn: " God i s a K in g o f power unknown; Firm are the o rd e rs o f h is th ro n e ; I f he re s o lv e, who dare oppose? Or ask him why o r what he does? He fro w n s, and darkness v e ils the moon; The f a in t in g sun grows dim a t noon; The p i l l a r s o f heaven s s ta r r y r o o f. v Tremble and s ta r t a t h is r e p r o o f. * '1' (1) Belknap. *Psalms and Hymns,* F if t h E d itio n, O ct.., 1808, Hymn X L I*, p. 32.

17 Today o u r dem ocratic mind re b e ls a t t h is a u to c ra tic conception o f God, We no lo n g e r lik e to th in k o f God as such a King.. The concept o f God tempered, as we m ight say, by the s p i r i t o f democracy, ra th e r re p re se n ts God as w orking w ith h is people than as r u lin g o ve r them. God is id e n t if ie d w ith h is people as an a c tiv e p a r tic ip a n t w ith them in a l l the a f f a ir s o f l i f e. He is not f a r «way, b u t near a t hand; n o t an absentee L a n d -lo rd, but a fe llo w - la b o r e r, a constant Companion, an in tim a te F rie n d. He is not away o f f th e re seated on a th ro n e, but r ig h t here by our s id e, coopera tin g w ith us, sharin g w ith us a l l the jo ys and sorrow s, the v ic t o r ie s and d e fe a ts, o f l i f e. We no lo n g e r th in k o f the k in g as the b ig g e s t and most p o w e rfu l fig u re in the n a tio n.- Many o f the g re a te s t n a tio n s do not have k in g s a t a l l, and most o f those th a t have do not c o n sid e r t h e ir k in g s as h o ld in g any such transcendent p o s itio n as th a t o f a form er age. God, in a democracy, cannot occupy such a k in g ly p o s itio n as he fo rm e rly h e ld. We do not mean to take away majesty from God. The p re s id e n t o f the U n ite d S ta te s has m a je sty. H is p o s itio n is a very h ig h one. He is looked upon as above most men. W hile he is o u r re p re s e n ta tiv e and acts f o r us, he a t the same tim e possesses d ig n ity and h ig h p o s itio n. So i t is w ith o u r God. He is one o f us, and a t the same tim e above u s. He has power and a u th o r ity, but he is no a u to c ra t.

18 C hapter I I I The T e n a c ity o f the K in g ly C onception o f God R e lig io n is the most conserving and c o n s tru c tin g o f agencies. I t has s u ffe re d much in the process o f recons tr u c tio n because i t has been so c o n s e rv a tiv e, and has h e ld so fa s t to o ld th in g s. Paramount among these is the k in g ly conception o f God. S p e c ific a lly God has been considered as a k in g, in a d if f e r e n t realm and on a d if f e r e n t le v e l, o f course, than any e a rth ly p o te n ta te, but n e v e rth e le s s, an absentee, k in g ly God. In the Old Testament God is o fte n re fe rre d to as je a lo u s, as f o r example: " f o r I Jehovah th y God am a je a lo u s God;" ( 1) " f o r thou s h a lt w orship no o th e r god: f o r Jehovah whose name is Jealo us, is a je a lo u s God;" ( 2 ) "F or Jehovah th y God i s a devouring f i r e, a je a lo u s God;" ( 3 ) " F or Jehovah th y God in the m idst o f thee is a je a lo u s God."(4) Very fre q u e n tly in the Old Testament God is describ ed as a K in g, and o fte n as s it t in g on a th ro n e. Among the numerous re fe re n ce s th a t m ight be g iven the fo llo w in g are s e le c te d : "T h e re fo re hear thou the word o f Jehovah: I saw Jehovah s it t in g on h is th ro n e, and a l l the h o st o f heaven sta n d in g by him on h is r ig h t hand and on h is l e f t ; " ( 5 ) (l)e x.2 0 :5 (2 )E x.34:14 (3 )D e u t.4 :2 4 (4 )D e u t.6 :1 5 (5 )1 K ings 22:19

19 "Jehovah is K in g f o r ever and e v e r;"( 1) Jehovah sat as K ing a t the Flood: yea, Jehovah s it t e t h as K in g f o r e v e r ;" ( 2 )* God re ig h n e th o ve r the n a tio n s, God s it t e t h upon h is h o ly th ro n e ;"(3) "Jehovah hath e s ta b lis h e d h is th ro n e in the heavens; And h is kingdom r u le th ove r a l l. " ( 4 ) In the New Testament the word "th ro n e " occurs 38 tim es in the R e v e la tio n o f John. I t is not to be wondered a t th a t w ith such consta n t imagery o f a k in g and th ro n e and re ig n in g, in connectio n w ith God, running throughout the B ib le th a t t h is im agery should o b ta in in o u r thought o f him. At the same tim e th e re are numerous expre s s io n s even in the Old Testament which p o rtra y God as a F a th e r;( 5 ) o r as a shepherd, as in the tw e n ty -th ird Psalm: o r as a keeper o f a v in e y a rd ;( 6 ) o r as m e r c ifu l;(7) and even as a husband and Redeemer, as in th a t w o n d e rfu l passage in Is a ia h : "F o r th y Maker is th y husband; Jehovah o f hosts is h is name: and the h o ly one o f Is r a e l is th y Redeemer, the God o f the whole e a rth s h a ll he be c a lle d. " (8) Even as e a rly as the days o f Moses a d e lig h t f u l p ic tu re o f the tenderness o f God is conveyed in the f in a l b le s s in g o f Moses upon the c h ild re n o f I s r a e l: (1) Ps.10:16 (2 ) P s.29:10 (3 ) P s.47:8 (4 ) P s.103:19 (5 ) P s.2 7 :1 0 ;6 8 :5 ;8 9 :2 6 ;103:13 (6 ) Is a.2 7 (7 ) P s.103:8-13 (8) I s a. 54:5

20 There is none lik e unto God, 0 Jeshurun, Tlho r id e th upon the heavens fo r th y h e lp, And in h is e x c e lle n c y on the s k ie s. The e te rn a l God is th y d w e llin g -p la c e, And underneath are the e v e rla s tin g a im s.* ' ' But in s p ite o f a l l these more in tim a te conceptions? o f God th a t appear again and a g a in in the Old Testament, th e re is no g a in sayin g the fa c t th a t the dominant conception is th a t o f the r o y a lty o f God, o f h is a u th o r ity and h is supremacy, h is m ajesty and h is m ig h t. T his was the conception o f God th a t most appealed to the mind o f those tim e s. To most men God was a f a r away, transcendent bein g, who ru le d and reigned supreme. The h ig h e s t conception o f God is th a t re ve a le d through Jesus.. Since Jesus liv e d God has been another and n e a re r Being to man, said Dr. F a irb a rn. Jesus had th e most joyous idea o f God th a t ever was thought o f, " w rite s H a rry Emerson F osd ick. That joyous sense o f God he has given to h is fo llo w e rs, and i t stands in v iv id c o n tra s t w ith the fe e lin g s men have toward God in o th e r r e lig io n s, " says (a ) T. R. G lover. Jesus gave new v iv id n e s s to the fa th e rh o o d o f God. H is a ll-e m b ra c in g lo v e, h is t ir e le s s s e rv ic e to the dow n-tio dden and s u ffe r in g, gave a new depth and a new c a th o l i c i t y to lo v e. A fte r he liv e d men dared to b e lie v e th a t (1) D eut. 33:26,27 (2) T R. G love r, The Jesus o f H is to r y," New Y o rk,1917,p.87.

21 God was lik e him - The nearness o f God, h is human in te r e s t, h is t ir e le s s and unchanging lo ve, came back in to human l i f e a t a h ig h e r tid e than eve r before," says B arton.(1) But we need to read the v e ry words o f Jesus to c a tc h the f u l l s ig n ific a n c e o f the above q u o ta tio n s. Again and again does Jesus make re fe re n ce to God in such words as these: " A fte r t h is m anner,... pray ye: Our F a th e r who a r t in heaven, hallow ed be th y name;"(2) "H aving shut th y door, p ra y to th y F a th e r who is in s e c re t, and th y F a th e r who seeth in se cre t s h a ll recompense th e e ;" ( 3 ) " I f ye fo rg iv e men t h e ir tr e s passes, your heavenly F a th e r w i l l also fo rg iv e y o u ;" ( 4 ) " I f ye then, being e v il know how to give good g i f t s unto your c h ild re n, how much more s h a ll your F a th e r who is in heaven g ive good th in g s to them th a t ask h im ;" (5 ) "F o r the F ather h im s e lf lo v e th y o u ;" ( 6) "That the w o rld may know th a t thou d id s t send me, and lo v e d s t them, even as thou lo v e d s t m e." ( 7 ) These words re v e a l something o f the w o n d e rfu lly in tim a te re la tio n s h ip which God s u s ta in s toward us in the conceptio n o f Jesus. But t h is b e a u tifu l conception o f God given by Jesus d id not g a in la rg e re c o g n itio n. Not u n t i l the tim e o f C onstantine the G reat d id C h r is t ia n it y become a dominant (1 ) B arto n, ";The R e lig io n s o f the W o rld,* p. 355. (2 ) M a tt..6:9 (3) M a tt.6:6 (4 ) M a tt.6:14 (5) M a tt.7:11 (6) John 16:27 (7 ) John 17:23

22 fo rc e in the Roman E m pire. And the re c o g n itio n o f C h ris tia n i t y by C onstantine proved a decided hindrance to the democ r a t ic concept advanced in the teachings o f Jesus* Under C onstantine the k in g ly idea o f God re ce ive d a new im pulse and continued in f u l l fo rc e down to modem tim e s. The a u to c ra tic conception o f God occupies such a promin e n t place in o u r r e lig io u s lit e r a t u r e, in o u r Church hymns, and in o u r p ra y e rs, th a t i t w i l l take a long tim e b e fo re i t w i l l y ie ld to the in flu e n c e o f the dem ocra tic conception* As D r. S tarbuck has s a id : " 'I t w i l l no doubt take as much blood and thunder to r i d o u rselves o f a u to cra cy in r e lig io n as to r i d o u rselves o f a u to cra cy in s ta t e. " P ic k up a Church hymnal, and observe the im agery th a t is c h a r a c te ris tic o f many of the g re a t hymns th a t are sung alm ost every Sunday in o u r churches to d a y: "Come, thou A lm ig h ty K in g, Help us th y name to s in g, H elp us to p ra is e 1 F a th e r a l l g lo rio u s, O e r a l l v ic to r io u s, Come and re ig n o ve r us, A n cie n t o f d a y s." "B e fo re Jehovah s a w fu l throne Ye n a tio n s bow, w ith sacred jo y ; Know th a t th e Lord is God a lone, He can c re a te, and he d e s tro y.

23 *0 w orship the King a l l g lo rio u s above, 0 g r a t e f u lly sin g h is power and h is lo v e ; Our S h ie ld and Defender, th e A n cient o f Days, P a v ilio n e d in sp le n d o r, and g ird e d w ith p r a is e." "God the a l l - t e r r i b l e J K in g who o rd a in e s t Thunder th y c la r io n, and lig h tn in g th y sword; Show fo r th y th y p it y on h ig h where thou re ig n e s t: Give to us peace in our tim e, 0 Lord J" 0 "Come, le t our voices jo in to ra is e A sacred song o f solemn p ra is e ; God is a sove re ig n K in g ; rehearse H is honor in e x a lte d v e rs e." "Welcome, d e lig h t f u l morn; Sweet day o f sacred r e s t, 1 h a il th y k in d re tu rn ; Lord, make these moments b le s t: "Now may th e K in g descend, And f i l l h is thro ne o f grace; Thy s c e p tre, Lord, extend, W hile s a in ts address th y fa c e." F u lly 20% o f the hymns in use in o u r churches today c o n ta in k in g ly im agery. We do not condemn a l l o f these hymns by any means. Many o f them are E a ste r and Christm as hymns, and have re fe re n ce to C h ris t as K in g - Many o f them are Psalms. Yet many o f them r e ta in the phraseology o f a form er age, and are not in keeping w ith o u r dem ocratic id e a ls. The w r it e r c a r e fu lly ta b u la te d the hymns from f iv e hymnals, w ith th e fo llo w in g r e s u lts : (1) The Belknap Hymnal, p u b lish e d in 1808, c o n ta in in g in a d d itio n to the P s a lte r, 300 hymns, had 80 hymns r e fe r r in g to the K in g ly q u a litie s o f God, o r 26%,

24 (2 ) The E p iscopal Hymnal, re v is e d and enlarged e d itio n, p u b lis h e d in 1892, and c o n ta in in g 679 hymns, had 153 hymns making re fe re n ce to the k in g ly q u a lit ie s o f God, o r 23$. (3) The Psalmody, a c o lle c tio n o f hymns f o r p u b lic and s o c ia l w o rship, p u b lish e d by the F re e w ill B a p tis ts in 1853, and c o n ta in in g 1232 hymns, had 193 hymns in w hich the k in g ly, concept was fou nd, o r 16$. (4) The American Hymnal, p u b lish e d by the C entury Co. in 1913, c o n ta in in g 725 hymns, had 90 hymns i n w h ich God was re fe rre d to as K in g, o r 12$. (5) The New B a p tis t P ra ise Book, p u b lish e d in 1914, and c o n ta in in g 480 hymns, had 98 hymns in which the k in g ly concept appeared, o r 20$. A few years ago an a r t ic le e n t it le d, "God and the D em ocratic Movement," by R. A. Ashw orth, appeared in "The B ib lic a l W o r ld * * ^ In t h is a r t ic le D r. Ashworth ra is e s the q u e s tio n why i t is th a t democracy has h a rd ly a ffe c te d r e lig io n and th e o lo g y. He argues th a t ju s t as t r u ly as p o lit i c s and in d u s try have been in flu e n c e d by democracy, so t r u ly must r e lig io n in the end be in flu e n c e d by i t. As the dem ocratic s p i r i t develops men w i l l not subm it to a r e lig io n th a t is super imposed upon them from w ith o u t, b u t, to use h is exact words, "o n ly those in s t it u t io n s and d o c trin e s (1) "The B ib lic a l W o rld," V o l. 52*. 1918, p. 185.

25 w hich commend them selves to the s p ir it u a l consciousness, 4 and which are found a c tu a lly -to s a t is f y the s p ir it u a l c ra vin g s and the s p ir it u a l needs o f man, can command h im.* C h r is t ia n it y f o r democracy must atte m p t a new d e f in i t io n o f God, not as an a r b it r a r y a u to c ra tic so ve re ig n, concerned w ith c o n s id e ra tio n s f o r h is own g lo r y, and je a lo u s o f h is p re ro g a tiv e s, but as a le a d e r, in s p ir e r, and companion o f men in a g re a t s p ir it u a l e n te rp ris e.* He contin u e s, *1 b e lie v e th a t in w estern c i v i l i z a t i o n we are today w itn e s s in g the t r a n s it io n from the la s t o f the o lig a r c h ic views o f the u n ive rse to a view o f the w o rld c o n s is te n t w ith the s p i r i t o f e v o lu tio n a ry dem ocracy.* D r. Ashworth asks *When th e word k in g * becomes obsole sce n t what s h a ll we c a ll God?* And he answers, *We must re c o n s tru c t o u r th e o lo g y so as to p ro vid e a co n ce p tio n o f God w hich o u r c h ild r e n s c h ild re n w i l l u n d e rs ta n d.* Lord, M aster, F a th e r, these are the term s th a t w i l l s a t is f y democracy. P ro fe sso r George A lb e rt Coe does not h e s ita te to in s is t th a t we must do o u r r e lig io u s th in k in g in* terms o f the democracy o f God.* There are streams o f th e o lo g ic a l tendency ly in g back o f u s. There are h is t o r ic a l d i f f i c u l t i e s in the way o f a dem ocratic concept o f God, That is what teakes the change so d i f f i c u l t. But the change is coming. Dr. W a lte r Rauschen- busch a ffirm e d : *The w o rst th in g th a t could happen to God

26 would be to rem ain an a u to c ra t w h ile th e w o rld is moving tow ard democracy. He would be d e thro ned w ith th e r e s t. * And then he added: "F o r one man who has fo rsa ke n r e lig io n through s c ie n t if ic doubt, te n have forsa ken i t in o u r tim e because i t seemed the s p ir it u a l opponent o f lib e r t y and the w orking people. G erald B irn e y S n ith w r ite s : "The n e xt step in the development o f e th ic a l th e o lo g y must be the tr a n s la tio n o f d iv in it y in to terms com patible w ith dem ocratic e th ic s. We must le a rn to th in k o f God as the immanent co -w o rke r always t o ilin g w ith h is c h ild re n, ra th e r than as the sove reign from whom they re c e iv e s p e c ia l b e n e fits and fa v o rs as from a p a tro n * The moment one c o n s is te n tly adopts the p o in t o f vie w toward which modern science and modern e th ic s lead us, one becomes a humble seeker a f t e r G od.*^12 ^ These q u o ta tio n s re v e a l something o f the g re a t im p ort re ce n t w r ite r s g iv e to the p ro p e r conception o f God. There is no doubt but th a t g re a t issues, are dependent upon our te a chin g in t h is re g a rd, and i t w i l l mean much to fu tu re g e n e ra tio n s i f we s h a ll be able to disengage the thought o f God from a u to c ra tic con ceptions, and grasp the re a l (1 ) W a lte r Rauschenbusch, "A Theology f o r the S o c ia l G o s p e l,*p.178. (2) G erald B irn e y Sm ith, "S o c ia l Id e a lis m and the Changing T h e o lo g y," p. 28.

27 dem ocratic s ig n ific a n c e o f r e lig io n. A study o f " B e lie f in God and Im m o r ta lity," by James H* Leuba, based upon the r e s u lts o f a q u e s tio n n a ire sent o u t to c o lle g e stu d e n ts, revealed the fa c t th a t w h ile the g re a t m a jo r ity o f these students b e lie v e d in God and im m o rta lity, y e t the conception o f God on the p a rt o f many was v e ry crude. One s tu d e n t, a woman age 19, re p lie d : " I have always p ic tu re d him according to a d e s c rip tio n in P aradise Lost as seated upon a th ro n e, w h ile around him are angels p la y in g on harps and s in g in g hymns. The angels are m erely images, not r e a lit ie s, w h ile the fig u re o f God stands f o r the r e a lit y. T his d e s c rip tio n is c h a r a c te r is tic o f the conception o f a g re a t many people. H. L. S e arle s, in a re ce n t study o f the G od-experience o f C ollege stu d e n ts, o b ta in e d among many o th e rs, the fo llo w in g in te r e s tin g answers in which the k in g ly conception is pro m in ent: " I have a m ental p ic tu re o f God dressed in a long w h ite robe, crowned w ith a crown o f g o ld, and seated upon a g re a t th ro n e. He is the c e n te r o f a b e a u tifu l w h ite l i g h t which surrounds him lik e a h a lo. The throne is up in space somewhere above us from which God is lo o k in g down upon th e e a rth ever watchf u l o f the a c tio n s o f man th e re.* (Prom a woman, age 18, a ju n io r. ) (1) James H. Leuba, "The B e lie f in God and Im m o r ta lity,* Sherman, French & CO., 1916, p. 206.

28 "H e re to fo re I always had a m ental p ic tu re o f God in the form o f a man, and s it t in g upon a b e a u tifu l th ro n e. This I th in k I got p a r tly from my Sunday School teachers and o th e rs who spoke o f God as he' and s it t in g on a golden th ro n e,' w h ile the most o f i t is im a g in a tio n.*' (From a woman age 20, a J u n io r.) " I see God as a person seated upon a throne lo o k in g down upon the e a rth. I cannot d e scrib e h is fa ce, but he is dressed in flo w in g lin e n. T h is p ic tu re does not change w ith tim e, but w ith change o f mood and circum stance i t does. In tim es o f sorrow o r d is tre s s he seems c lo s e r and more r e a l. " ^ ^ A fte r having read hundreds o f d e s c rip tio n s as naive as th e se, a lth o u g h n o t a l l c o n ta in in g the k in g ly im agery, is i t any wonder t h a t Leuba should o b se rve: "One m ig h t see in these q u o ta tio n s an argument in support o f Rousseau s c o n te n tio n th a t not u n t i l the age o f reason' should God be so much as (2 ) m entioned to c h ild re n? " I f such grotesque conceptions p r e v a il among the young people in our c o lle g e s, what must be the conceptions th a t p r e v a il among the rank and f i l e who never go to co lle g e? (1) H. L. S e a rle s, "An E m p iric a l In q u iry in to the God-Experience o f One Hundred and F o rty C ollege S tu d e n ts," A T h e sis, S tate U n iv e rs ity o f Iowa, J u ly, 1921, p. 17. (2 ) Leuba, " B e lie f in God and Im m o r ta lity," p. 209.

29 John F iske, the h is to r ia n and p h ilo s o p h e r; John Henry Jo w e tt, the d is tin g u is h e d theologian; and H. G. W e lls, the a u th o r, have expressed them selves as having had s im ila r v is u a l imagery o f God. John Fiske says: mi remember d i s t i n c t ly th e conception which I had formed when f iv e years o f age.. I imagined a narrow o f f ic e ju s t ove r the z e n ith, w ith a t a l l sta n d in g -d e sk running le n g th -w is e, upon which la y seve ra l open le d g e rs bound in coarse le a th e r* There was no ro o f o ve r t h is o f f ic e, and the w a lls rose s c a rc e ly f iv e fe e t from the f lo o r, so th a t a person sta n d in g a t the desk could lo o k out upon the whole w o rld * There were two persons a t the desk, and one o f them a t a l l s le n d e r man, o f a q u ilin e fe a tu re s, wearing spec ta c le s, w ith a pen in h is hand and another behind h is e a r was God, The o th e r whose appearance I do n o t d is t i n c t ly r e c a ll was an a n g e l* Both were d ilig e n t ly w a tch in g the deeds o f men and re c o rd in g them in the le d g e rs. To my in fa n t mind th is p ic tu re was not grotesque but in e ffa b ly solemn, and the fa c t th a t a l l my words and a c ts were thus w r itte n downto c o n fro n t me a t the day o f judgm ent, seemed n a tu r a lly a m a tte r o f grave c o n c e rn *"'^ ^ D r. John Henry Jow ett re la te s th a t in the Sunday school room o f the E n g lis h chapel where as a c h ild he went to Sunday school, th e re hung a p ic tu re th a t to h is c h ild is h and f a n c if u l (1) John F is k e, "The Idea o f God,* p. 116.