In the discussion of the influence of the social consciousness upon theological doctrine, we turn now to ask concerning the third element of the social consciousness, How does the deepening sense of the value and sacredness of the person affect theology? And with this sense of the value and sacredness of the person, we may well include, so far as the influence upon theology is concerned, the remaining elements of the social consciousness--the deepening sense of obligation, and of love. For, as we have already seen, the sense of obligation and of love follow so inevitably from a deep sense of the value and sacredness of the person, that it would be a needless refinement, probably, to try to analyze out their separate influence upon theological thinking. We should find them all leading us to essentially the same great emphases. When, now, through the social consciousness, the personal has become the supreme value for us, and regard for it our eternal motive and goal, we cannot fail to demand that theology give a real personality to God and man--a consciousness marked, in Professor Howison's language, with "that recognition and reverence of the personal initiative of other minds which is at once the sign and the test of the true person."[92] I. THE RECOGNITION OF THE PERSONAL IN MAN In the first place, the social sense of the value and sacredness of the person will emphasize the full personality of man. 1. _Man's Personal Separateness from God._--The sense of the value of the person cannot admit for a moment such a one-sided emphasis upon a universal cosmic evolution, or upon the immanence of God, as should make impossible a true personality in man. It seeks, in its view of both God and man, a really "_personal_ idealism." It does not forget, but earnestly asserts, the dependence of all other spirits upon God; and, consequently, looks for no metaphysical separateness in this sense from God. But a genuine recognition of the personality of man does require that man be conceived as separate from God in just this sense: (1) that he has a clear self-consciousness of his own, and (2) that he has real moral initiative, which makes his volition truly his own. These two factors constitute all of separateness that need be demanded for man. Possessing these, he is "outside of God" in the only sense in which a "personal idealism" feels concerned to assert separateness. But for these factors it is concerned; for without them, it believes, no truly ideal view, no moral world, no religious life, are possible.