this aspect of God is common to all theologies, however much in some it may be slighted or depreciated; and, lastly, because I do not believe that any theology can be real or satisfying that does not make it prominent as well as admit it. I can conceive no religion as satisfactory that falls short of Christianity; but, on the other hand, I cannot believe any religion to be healthy that does not start from Nature-worship. It is in the free and instinctive admiration of human beings for the glory of heaven, earth and sea, that religion begins, and I cannot imagine but as morbid a religion which has ceased to admire them.
But many readers will probably think that not much is to be hoped for from dwelling on this subject. "We know very well that the universe is glorious, but, when you have said that, there is an end of the matter. We want to make atheists believe in God, and you do it not by changing their minds, but by changing the meaning of the word God. It is not a verbal controversy that rages between atheists and Christians, but a controversy that concerns the most serious realities. When people display such rancor against religion as was shown by the Paris Commune, you may be sure there is some essential matter in dispute, and that nothing is more vain than to attempt to reconcile them by refining upon words. According to the definition you have given of theism, no rational being could ever be an atheist."
I will endeavor to answer this supposed objection at length, and the part of it which sounds the most formidable will give me the least trouble. That people do not shoot and stab each other for a word is not always true. In fact, when the word is theological that is just what people do. It has often been remarked of theological controversies, that they are never conducted more bitterly than when the difference between the rival doctrines is very small. This is nearly correct, but not quite. If you want to see the true white heat of controversial passion, if you want to see men fling away the very thought of reconciliation, and close in internecine conflict, you should look at controversialists who do not differ at all but who have adopted different words to express the same opinion.
But the other question raised in the objection, the question whether there can be such a thing as atheism, will furnish me with a convenient point from which I may start for a fuller explanation of what I mean by the worship of God in Nature. As I have represented modern science as a form of theism, and as there is no rational man who does not believe at—least, in a general way—in science, it follows of course that no sensible man in these times can be speculatively an atheist. And I believe no one can, however many great philosophers may have congratulated themselves upon accomplishing that feat. If, then, no man could be an atheist practically without being one speculatively also, it would be true that men are entirely mistaken in the importance they attach to the distinction between theist and so-called atheist. It would then appear to be a misdescribed distinction, and to be in reality
