Between the two ideas of God which we have exhibited in such striking contrast, there is nevertheless one point of resemblance; and this point is fundamental, since it is the point in virtue of which both are entitled to be called theistic ideas. In both there is presumed to be a likeness of some sort between God and Man. In both there is an element of anthropomorphism. Even upon this their common ground, however, there is a wide difference between the two conceptions. In the one the anthropomorphic element is gross, in the other it is refined and subtle. The difference is so far-reaching that some years ago I proposed to mark it by contrasting these two conceptions of God as Anthropomorphic Theism and Cosmic Theism. For the doctrine which represents God as immanent in the universe and revealing himself in the orderly succession of events, the name Cosmic Theism is eminently appropriate: but it is not intended by the antithetic nomenclature to convey the impression that in cosmic theism there is nothing anthropomorphic.[18] A theory which should regard the Human Soul as alien and isolated in the universe, without any links uniting it with the eternal source of existence, would not be theism at all. It would be Atheism, which on its metaphysical side is "the denial of anything psychical in the universe outside of human consciousness." It is far enough from any such doctrine to the cosmic theism of Clement and Origen, of Spinoza and Lessing and Schleiermacher. The difference, however, between this cosmic conception of God and the anthropomorphic conception held by Tertullian and Augustine, Calvin and Voltaire and Paley, is sufficiently great to be described as a contrast. The explanation of the difference must be sought far back in the historic genesis of the two conceptions. Cosmic theism, as we have seen, was reached through nature-worship with its notion of vast elemental spirits indwelling in physical phenomena. Anthropomorphic theism is descended from the notion of tutelar deities which was part of the primitive ancestor-worship. In the process by which men attained to cosmic theism, physical generalization was the chief agency at work; but into anthropomorphic theism, as we have seen, there entered conceptions derived from men's political thinking. For such a people as the Romans, who could deify Imperator Augustus in just the same way that the Japanese have deified their Mikado, it was natural, and easy to conceive of God as a monarch enthroned in the heavens and surrounded by a court of ministering angels. Such was the popular conception in the early ages of Christianity, and such it has doubtless remained with the mass of uninstructed people even to this day. The very grotesqueness of the idea, as it appears to the mind of a philosopher, is an index of the ease with which it satisfies the mind of an uneducated man. Many persons, no doubt, have entertained this idea of God without ever giving it very definite shape, and many