generates and promotes the greatest possible mutuality of good," and "it
responds to prayer and is precisely what answers prayer, when prayer is
answered," the personal "He" has suddenly changed to the unpersonal
"It." Emotions and intelligence are connected with nerve structures in
all sentient beings that we have experience and knowledge of. How can we
attribute these qualities to a being who is described to us as devoid of
any nerve structure?

In former ages the theist saw God in the color and construction of a
flower, in the starry heavens, and in a sunset or sunrise. The
biologists have driven the theists from this misconception, the
physicists have explained the phenomena of sunset and sunrise, and with
the advance of astronomy the heavens no longer proclaim the glory of
God, and the theistic arguments have shifted from worlds to atoms. At
the present moment the vision of God has narrowed down to a perception
of the divine intelligence noted in the design of the atom. Astronomy,
physics, geology, chemistry, medicine, psychology, ethics, aesthetics,
and the social sciences have left no room for a theistic explanation of
the universe. The mystics who proclaim God in their intuitive trances
are being crowded out into the light of reason by the researches of
psychologists. There are still many gaps in our knowledge, and if the
theist persists in finding the manifestation of a supreme being in these
vague zones of our present ignorance, he is at the mercy of the science
of the future. Science is concerned with mind as much as it is with the
material aspects of atoms and stars, hence the sciences of psychology,
ethics, and aesthetics. The entire universe is the province of science
and it is rapidly providing a scientific interpretation of all the
contents of the universe. It may well be a few more centuries before the
scientific explanation is partially complete, but it must be kept in
mind that science as we conceive the term is less than 2500 years old,
and out of this infantile period, at least 1000 years must be deducted
for the intellectual stagnation of the dark ages.

In tracing the retreat of the clergy from the arguments from the First
Cause, the arguments from design, causation, and directivity, the
Martian recalls the words of Vivian Phelips, "How is it that God allowed
earnest and learned divines to commit themselves to arguments in proof
of His existence, the subsequent overthrow of which has been a poten