Page:The Limits of Evolution (1904).djvu/122

Rh time, the original theistic formula — which in its contrasting of theism against deism and pantheism is unobjectionable, and correct enough so far as it goes — is brought in the end to contradict its own essential idea.

Still it must never be forgotten that these ill-conceived efforts at the completer definition of theism are made in behalf of a real distinction. We shall find it true that there is a conception of the world, for which deism may be a very proper name; and another, for which pantheism is the only title really fitting. We shall see that they are both radically distinct from theism, which may be defined as the doctrine of a Personal God who reveals himself by such an immanence in the world as contributes to transform it into his own image through the agencies of moral freedom; a God indwelling, as the central guiding Light, in a realm of self-governing persons who immortally do his will in freely doing their own, and fulfil their own in doing his. Nor shall we fail to find that the doctrines named deism and pantheism are historic doctrines. They are not abstractions merely conceivable, but have been advocated by actual men of a very real persuasion and a very discernible influence. Neither can I doubt that these two doctrines, in their deviations from the theistic theory, will be recognised by our sound