George Holmes Howison Quotes

Natural science must therefore, in truth, be declared silent on this question of pantheism; as indeed it is, and from the nature of the case must be, upon all theories of the supersensible alike — theistic, deistic, atheistic, pantheistic. Natural science has no proper concern with such theories.

With regard now, first, to the argument drawn with such apparent force purely from the method of natural science, it will be plain to a more scrutinising reflexion, that shifting from the legitimate disregard of a supersensible Principle — a disregard in which the empirical method is entirely within its right — to the denial or the doubt of it because there is and can be no scientific evidence for it, is in fact an abuse of the scientific method, an unwarrantable extension of it to decisions lying by its own terms beyond its reach.

Let us not fail to realise that pantheism means, not simply the all-pervasive interblending and interpenetration of God and other life, but the sole causality of God, and so the obliteration of freedom, of moral life, and of any immortality worth the having; in a word, of the true being of God himself.

To present universal Nature as the deep in which each soul with its moral hopes is to be engulfed, is to transform existence into a system of radical and irremediable evil, and thus to make genuine religion impossible;

A pantheistic edict of science would only proclaim a deadlock in the system and substance of truth itself, and herald an implacable conflict between the law of Nature and the law written indelibly in the human spirit.

But so long as human nature is what it is, so long as we are by essence prepossessed in favour of our freedom and yearn for a life that may put death itself beneath our feet, and with death imperfection and wrong, so long will our nature reluctate, so long will it even revolt, at the prospect of having to accept the doctrine of pantheism; so long shall we instinctively draw back from that vast and shadowy Being which, be it conscious or unconscious or simply the Unknowable, must for us and our highest hopes be verily the Shadow of Death

Not in its statement of God as the All-in-all, taken by itself, but in its consequent denial of the reality of man — his freedom and immortal growth in goodness — is it that pantheism betrays its insufficiency to meet the needs of the human spirit.

No mind can have an efficient relation to another mind; efficiency is the attribute of every mind toward its own acts and life, or toward the world of mere "things " which forms the theatre of its action; and the causal relation between minds must be that of ideality, simply and purely.

For genuine omniscience and omnipotence are only to be realised in the control of free beings, and in inducing the divine image in them by moral influences instead of metaphysical and physical agencies: that is, by final instead of efficient causation.

Thus, by mere confusion of thought, or by inability to rise above conceptions couched in terms of space and 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.

We hear constantly, too, that theism, to be real, must teach that there is a being who is truly God: that the Principle of existence is a Holy Person, who has revealed his nature and his will to his intelligent creatures, and who superintends their lives with a providence which aims to secure their obedience to his will as the only sufficient condition of their blessedness.

Let men of science keep the method of science within the limits of science; let their readers, at all events, beware to do so. Within these limits there is complete compatibility of science with religion, and forever will be.

Fulfilled philosophy vindicates our faith in the Personality of the Eternal Ideal, in the reality of God, by vindicating the reality of man the Mind, and exhibiting his legislative relation to Nature and thence to evolution. It thus secures a stable footing for freedom, and for immortality with worth, and thereby for the existence of the Living God who is Love indeed, because the Inspirer of an endless progress in moral freedom.

The professed Philosophy of Evolution is not an adult philosophy, but rather a philosophy that in the course of growth has suffered an arrest of development.

Plain in the doctrinal firmament of every Christian, clear like the sun in the sky, should shine the warning: Unless there is a real man underived from Nature, unless there is a spiritual or rational man independent of the natural man and legislatively sovereign over entire Nature, then the Eternal is not a person, there is no God, and our faith is vain.