God faces the blackness of the Unknown and the blind joys and confusions and cruelties of Life, as one who leads mankind through a dark jungle to a great conquest.  He brings mankind not rest but a sword.  It is plain that he can admit no divided control of the world he claims.  He concedes nothing to Caesar.  In our philosophy there are no human things that are God’s and others that are Caesar’s.  Those of the new thought cannot render unto God the things that are God’s, and to Caesar the things that are Caesar’s.  Whatever claim Caesar may make to rule men’s lives and direct their destinies outside the will of God, is a usurpation.  No king nor Caesar has any right to tax or to service or to tolerance, except he claim as one who holds for and under God.  And he must make good his claim.  The steps of the altar of the God of Youth are no safe place for the sacrilegious figure of a king.  Who claims “divine right” plays with the lightning.

The new conceptions do not tolerate either kings or aristocracies or democracies.  Its implicit command to all its adherents is to make plain the way to the world theocracy.  Its rule of life is the discovery and service of the will of God, which dwells in the hearts of men, and the performance of that will, not only in the private life of the believer but in the acts and order of the state and nation of which he is a part.  I give myself to God not only because I am so and so but because I am mankind.  I become in a measure responsible for every evil in the world of men.  I become a knight in God’s service.  I become my brother’s keeper.  I become a responsible minister of my King.  I take sides against injustice, disorder, and against all those temporal kings, emperors, princes, landlords, and owners, who set themselves up against God’s rule and worship.  Kings, owners, and all who claim rule and decisions in the world’s affairs, must either show themselves clearly the fellow-servants of the believer or become the objects of his steadfast antagonism.

2.  The will of god

It is here that those who explain this modern religiosity will seem most arbitrary to the inquirer.  For they relate of God, as men will relate of a close friend, his dispositions, his apparent intentions, the aims of his kingship.  And just as they advance no proof whatever of the existence of God but their realisation of him, so with regard to these qualities and dispositions they have little argument but profound conviction.  What they say is this; that if you do not feel God then there is no persuading you of him; we cannot win over the incredulous.  And what they say of his qualities is this; that if you feel God then you will know, you will realise more and more clearly, that thus and thus and no other is his method and intention.

It comes as no great shock to those who have grasped the full implications of the statement that God is Finite, to hear it asserted that the first purpose of God is the attainment of clear knowledge, of knowledge as a means to more knowledge, and of knowledge as a means to power.  For that he must use human eyes and hands and brains.