vi] Immortality \ 97 



ence of God is thus totally different in origin; it is the 

 result of the perfection of His Personality, 4 not of its 

 imperfection. 



Thus we become persons, perduring beings, through 

 making time-experiences our own; and to say our own 

 implies that we are personal in some degree. In becom- 

 ing persons we become transcendent. 



Now we have already argued that the term person- 

 ality connotes a trinity, of which will, emotion, and 

 freedom are the three fundamentals. Of these three 

 each involves the others, rendering possible fellowship, 

 internal as well as external. This is what we mean by 

 personality, and we mean nothing more nor less by the 

 term. It does not matter whether we apply it to God or 

 men ; what it connotes is the same. 



Let us remind ourselves why we arrived at this as a 

 definition. We saw that, however the mind of man was 

 analysed, whether by the methods of psychology or of 

 metaphysics, these three characteristics stood out as the 

 salient facts. We saw that they were all needed to make 

 up one personal being. And we saw, further, that in 

 man we find none in perfection, while all are increasing. 

 A man cannot will and create perfectly, he cannot 

 experience the full emotion of love, he is still limited. 

 Yet in will, in love, in freedom he progresses, and goes 

 on progressing. 



On the other hand, again basing our arguments on 

 experience, we saw reason to believe that there is a God 

 Who wills to create, Who loves, Who is purely self-deter- 

 mined, even to the free acceptance of self-caused limita- 

 tion for the fulfilling of His personal nature in sharing 

 His personal experience. Assuming, that is, on the sure 

 ground of our earthly experience, that the universe is 

 rational, we found no possibility but this of an explana- 

 tion that at once satisfies us and embraces all the facts. 

 There must be a personal God, since there is a universe 



