word “person” there is more thought of body than of mind.  We speak of a lover possessing the person of his mistress.  We speak of offences against the person as opposed to insults, libels, or offences against property.  And the gods of primitive men and the earlier civilisations were quite of that quality of person.  They were thought of as living in very splendid bodies and as acting consistently.  If they were invisible in the ordinary world it was because they were aloof or because their “persons” were too splendid for weak human eyes.  Moses was permitted a mitigated view of the person of the Hebrew God on Mount Horeb; and Semele, who insisted upon seeing Zeus in the glories that were sacred to Juno, was utterly consumed.  The early Islamic conception of God, like the conception of most honest, simple Christians to-day, was clearly, in spite of the theologians, of a very exalted anthropomorphic personality away somewhere in Heaven.  The personal appearance of the Christian God is described in The Revelation, and however much that description may be explained away by commentators as symbolical, it is certainly taken by most straightforward believers as a statement of concrete reality.  Now if we are going to insist upon this primary meaning of person and individual, then certainly God as he is now conceived is not a person and not an individual.  The true God will never promenade an Eden or a Heaven, nor sit upon a throne.

But current Christianity, modern developments of Islam, much Indian theological thought—­that, for instance, which has found such delicate and attractive expression in the devotional poetry of Rabindranath Tagore—­has long since abandoned this anthropomorphic insistence upon a body.  From the earliest ages man’s mind has found little or no difficulty in the idea of something essential to the personality, a soul or a spirit or both, existing apart from the body and continuing after the destruction of the body, and being still a person and an individual.  From this it is a small step to the thought of a person existing independently of any existing or pre-existing body.  That is the idea of theological Christianity, as distinguished from the Christianity of simple faith.  The Triune Persons—­omnipresent, omniscient, and omnipotent—­exist for all time, superior to and independent of matter.  They are supremely disembodied.  One became incarnate—­as a wind eddy might take up a whirl of dust. . . .  Those who profess modern religion conceive that this is an excessive abstraction of the idea of spirituality, a disembodiment of the idea of personality beyond the limits of the conceivable; nevertheless they accept the conception that a person, a spiritual individual, may be without an ordinary mortal body. . . .  They declare that God is without any specific body, that he is immaterial, that he can affect the material universe—­and that means that he can only reach our sight, our hearing, our touch—­through the bodies of those who believe in him and serve him.