No longer has it a personal God. While belief in God may still survive in the hearts of many representatives of this science, it has vanished from science itself. It begs to be excused from accepting any solution of questions, if God is a factor in the solution. The opinion prevails that _Kant_ has forever shattered all rational demonstrations of the existence of God. Yet _Kant_ permits this existence as a “postulate,” which, according to _Strauss_, “may be regarded as the attic room, where God who has been retired from His office may be decently sheltered and employed.” But now He has been given notice to quit even this refuge. There must be nothing left of Him but His venerable name, which is appropriated by the new apostasy in the guise of pantheism or a masked materialism. Monism is the joint name for it: this is the modern “belief in God.” In days gone by it was frankly called “atheism.” This disappearance of the old belief in God is noted with satisfaction by modern science: “It is true,” says _Paulsen_, “the belief in gods ... is dying out, and will never be resurrected. Nor is there an essential difference whether many or only one of these beings are assumed. A monotheism which looks upon God as an individual being and lets him occasionally interfere in the world as in something separate from and foreign to him, such a monotheism is essentially not different from polytheism. If one should insist on such conception of theism, then, of course, it will be difficult to contradict those who maintain that science must lead to atheism.” Therefore God, as a personal being, is dead, and will never come to life again. While there is an enormous exaggeration in these words, they nevertheless glaringly characterize the ideas of the science of which _Paulsen_ is the mouthpiece. It does not want directly to give up the name of God; it serves as a mask to conceal the uncanny features of pantheism and materialism. “The universe,” we hear often and in many variations, “is the expression of a uniform, original principle, which may be termed God, Nature, primitive force, or anything else, and which appears to man in manifold forms of energy, like matter, light, warmth, electricity, chemical energy, or psychical process.... These fundamental ideas of monism are by no means ‘atheistic.’ Many monists in spite of assertions to the contrary believe in a supreme divine principle, which penetrates the whole world, living and operating in everything. Of course, if God is taken to mean a being who exists outside of the world ... then it is true we are atheists” (_Plate_). We have already seen that one can even be a Protestant theologian and yet be satisfied with a “God” of this description.