ther up all the priests
of the world.

"What doest thou now
Looking Godward to cry
I am I, thou art thou,
I am low, thou art high,
I am thou that thou seekest to find him, find thou
but thyself, thou art I."

Of which the immediate and evident deduction is that tyrants are as much
the sons of God as Garibaldis; and that King Bomba of Naples having,
with the utmost success, "found himself" is identical with the ultimate
good in all things. The truth is that the western energy that dethrones
tyrants has been directly due to the western theology that says "I am I,
thou art thou." The same spiritual separation which looked up and saw a
good king in the universe looked up and saw a bad king in Naples. The
worshippers of Bomba's god dethroned Bomba. The worshippers of
Swinburne's god have covered Asia for centuries and have never
dethroned a tyrant. The Indian saint may reasonably shut his eyes
because he is looking at that which is I and Thou and We and They and
It. It is a rational occupation: but it is not true in theory and not
true in fact that it helps the Indian to keep an eye on Lord Curzon.
That external vigilance which has always been the mark of Christianity
(the command that we should _watch_ and pray) has expressed itself both
in typical western orthodoxy and in typical western politics: but both
depend on the idea of a divinity transcendent, different from ourselves,
a deity that disappears. Certainly the most sagacious creeds may suggest
that we should pursue God into deeper and deeper rings of the labyrinth
of our own ego. But only we of Christendom have said that we should hunt
God like an eagle upon the mountains: and we have killed all monsters in
the chase.

Here again, therefore, we find that in so far as we value democracy and
the self-renewing energies of the west, we are much more likely to find
them in the old theology than the new. If we want reform, we must adhere
to orthodoxy: especially in this matter (so much disputed in the
counsels of Mr. R.J. Campbell), the matter of insisting on the immanent
or the transcendent deity. By insisting specially on the immanence of
God we get introspection, self-isolation, quietism, social
indifference--Tibet. By insisting specially on the transcendence of God
we get wonder, curiosity, moral and political adventure, righteous
indignation--Christendom. Insisting that God is inside man, man is
always inside himself. By insisting tha