We find God in Nature by projecting ourselves there; we find him in the course of history by reading our own ideals into human events; we find him in our daily lives by listening to the whisperings of our own inherited and acquired consciences, and by dwelling upon the fatality that rules our lives. We had nothing to do with our appearance here in this world, or with the form our bodies take, or with our temperaments, and, only in a degree, with our dispositions. Some power other than ourselves brought us here and maintains us here for a period, as it brought here and maintains all other forms of life; but, I repeat, that power is inseparable from the physical and chemical forces, and goes its way whether we prosper or perish. Yet it is more positive than negative, more for us than against us, else we should not be here. Where does man get his ethical standards? Where does he get his eyes, his ears, his heart? He gets them where he got his life--from natural sources. He gets them whence he got his sense of art, of beauty, of harmony. There are no moral standards in Nature apart from man, but as man is a part of Nature, so are these, and all other standards. So are all religions, arts, literatures, philosophies, heroisms, self-denials, as well as all idolatries, superstitions, sorceries, cruelties, wrongs, failures, a part of Nature. Is the big-brained man of to-day any less a part of Nature than the low-browed, long-jawed man of Pliocene times? The humanization of God leads us into many difficulties. If He is a personal being with attributes and emotions like our own, then we are forced to the conclusion that He is no better than we are--that He has our faults as well as our virtues, our cruelty as well as our love. He is a party to all the wrongs and crimes and suffering that darken the earth; He permits wars and pestilence and famine and earthquakes and tornadoes, and all the consuming and agonizing diseases that flesh is heir to. He is an infinite man with infinite powers for good and evil. In the long drama of animal evolution there has evidently been as much suffering as pleasure, and of the drama of human history the same may be said: pain, failure, delay, injustice, to all of which our humanized God has been a party. No wonder our fathers struggled over the problem of the ways of God to man. As soon as they put themselves in his place, they felt the need of some grounds upon which to justify his dealings with the beings He had created. But they searched, and their descendants still search, in vain. If we see God as a man, no matter how mighty, He is still guilty of what few finite men would be guilty. What men would be guilty of permitting the sin and misery that fill the world at this, or any other, time?