"The world's ignorance of God. Eternal life consists in knowing the only true God, and the world does not know Him; therefore, all their systems of religion are founded on a false basis. That is the reason there is so much uncertainty and floundering when philosophers and religionists try to make a known truth agree with their conceptions of God." "Explain that a little more to me, Uncle Zed." "Some claim that Nature is God, others that God only manifests Himself through nature. I read this latter idea many places. For instance, Pope says: "'All are but parts of one stupendous whole Whose body nature is, and God the soul.' "Also Tennyson: 'The sun, the moon, the stars, the seas, the hills and plains Are not these, O soul, the vision of Him who reigns? Speak to Him there, for He hears, and spirit with spirit can meet, Closer is He than breathing, and nearer than hands and feet.' "This, no doubt, is beautiful poetry, but it tells only a part of the truth. God, by His Spirit is, and can be all the poet here describes. 'Whither shall I go from thy spirit? or whither shall I flee from thy presence?' exclaims the Psalmist. 'In him we live and move and have our being' declares Paul; but these statements alone are not enough for our proper understanding of the subject. We try to see God behind the veil of nature, in sun and wind and flower and fruit; but there is something lacking. Try now to formulate some distinct idea of what this universal and almighty force back of nature is. We are told that this force is God, whom we must love and worship and serve. We want the feeling of nearness to satisfy the craving for love and protection, but our intellect and our reason must also be somewhat satisfied. We must have some object on which to rest--we cannot always be floating about unsuspended in time and space. "Then there is some further confusion: Christian philosophers have tried to personify this 'soul of the universe,' for God, they say, thinks and feels and knows. They try to get a personality without form or bounds or dimentions, but it all ends in vagueness and confusion. As for me, and I think I am not so different from other men,--for me to be able to think of God, I must have some image of Him. I cannot think of love or good, or power or glory in the abstract. These must be expressed to me by symbols at least as eminating from, or inherent in, or exercised by some person. Love cannot exist alone: there must be one who loves and one who is being loved. God is love. That means to me that a person, a beautiful, glorified, allwise, benevolent being exercises that divine principle which is shed forth on you and me.