The scholastic theologians never succeeded in disentangling themselves from the difficulties in which they found themselves involved when they attempted to reconcile human liberty with divine prescience and with the knowledge that God possesses of the free and contingent future; and that is strictly the reason why the rational God is wholly inapplicable to the contingent, for the notion of contingency is fundamentally the same as the notion of irrationality. The rational God is necessarily necessary in His being and in His working; in every single case He cannot do other than the best, and a number of different things cannot all equally be the best, for among infinite possibilities there is only one that is best accommodated to its end, just as among the infinite number of lines that can be drawn from one point to another, there is only one straight line. And the rational God, the God of reason, cannot but follow in each case the straight line, the line that leads most directly to the end proposed, a necessary end, just as the only straight line that leads to it is a necessary line. And thus for the divinity of God is substituted His necessity. And in the necessity of God, His free will--that is to say, His conscious personality--perishes. The God of our heart's desire, the God who shall save our soul from nothingness, must needs be an arbitrary God. Not because He thinks can God be God, but because He works, because He creates; He is not a contemplative but an active God. A God-Reason, a theoretical or contemplative God, such as is this God of theological rationalism, is a God that is diluted in His own contemplation. With this God corresponds, as we shall see, the beatific vision, understood as the supreme expression of human felicity. A quietist God, in short, as reason, by its very essence, is quietist. There remains the other famous proof of God's existence, that of the supposed unanimous consent in a belief in Him among all peoples. But this proof is not strictly rational, neither is it an argument in favour of the rational God who explains the Universe, but of the God of the heart, who makes us live. We should be justified in calling it a rational proof only on the supposition that we believed that reason was identical with a more or less unanimous agreement among all peoples, that it corresponded with the verdict of a universal suffrage, only on the supposition that we held that _vox populi_, which is said to be _vox Dei_, was actually the voice of reason.