ous process of what Mr. Fiske calls
"deanthropomorphisation." Consequently, must we not conclude that when we
carry this process yet one step further, and divest our conception of Deity
of all the yet lingering remnants of anthropomorphism which occur in the
current conceptions of Deity, we are but still further purifying that
conception? Assuredly, the attributes of personality, intelligence, and so
forth, are only known as attributes of Humanity, and therefore to ascribe
them to Deity is but to foster, in a more refined form, the anthropomorphic
teachings of previous religions. But if we carefully refuse to limit Deity
by the ascription of any human attributes whatever, and if the only
attributes which we do ascribe are such as on grounds of pure reason alone
we are compelled to ascribe, must we not conclude that the form of Theism
which results is the purest and the most refined form in which it is
possible for Theism to exist? "From the anthropomorphic point of view it
will quite naturally be urged in objection, that this apparently desirable
result is reached through the degradation of Deity from an 'intelligent
personality' to a 'blind force,' and is therefore in reality an undesirable
and perhaps quasi-atheistic result."[39] But the question which really
presents itself is, "theologically phrased, whether the creature is to be
taken as a measure of the Creator. Scientifically phrased, the question is
whether the highest form of Being as yet suggested to one petty race of
creatures by its ephemeral experience of what is going on in one tiny
corner of the universe, is necessarily to be taken as the equivalent of
that absolutely highest form of Being in which all the possibilities of
existence are alike comprehended."[40] Therefore, in conclusion, "whether
or not it is true that, within the bounds of the phenomenal universe the
highest type of existence is that which we know as humanity, the conclusion
is in every way forced upon us that, quite independently of limiting
conditions in space or time, there is a form of Being which can neither be
assimilated to humanity nor to any lower type of existence. We have no
alternative, therefore, but to regard it as higher than humanity, even 'as
the heavens are higher than the earth,' and except for the intellectual
arrogance which the arguments of theologians show lurking beneath their
expressions of humility, there is no reason why this admission should not
be made unreserved