It is here that we reach the point at which we are able to distinguish between the religious and the philosophical ideas of God. It is not that religion and philosophy necessarily contradict or exclude one another, but that they approach the problem with different interests. Religion demands a personal object, be that object one or many. It is committed to the belief in a moral relationship between God and man. Philosophy demands unity, whether personal or impersonal. For philosophy is nothing if it does not completely unify knowledge. And it seems as if each finds lacking in the other that which it values most and thinks of first. The only hope, then, of reconciliation is in the idea of God as personal, and yet one. So long as religion retains a trace of polytheism or dualism, philosophy can have nothing to say to it. So long as philosophy has no room for a personal God, religion must exclude philosophy. The whole issue of the controversy lies here. If the belief in a personal God is to be called anthropomorphism, religion is hopelessly anthropomorphic. With the disappearance of anthropomorphism in this sense, as Professor Fiske rightly sees[72], religion disappears. But we cannot escape anthropomorphism, though our anthropomorphism may be crude or critical[73]. We do not read our full selves into the lower world, because we are higher than it; we do not transfer to God all that belongs to our own self-consciousness, because we know that He is infinitely greater than we are. But we should be wrong not to interpret Him by the highest category within our reach, and think of Him as self-conscious life. Christianity refuses to call this anthropomorphism, though it stands or falls with the belief that, in his personality, man is in the image of God. An anthropomorphic view of God for a Christian means heathenism or heresy: a theomorphic view of man is of the essence of his faith[74].