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we state, for example, that "God is love," we truly express a specific characteristic of the most  ultimate, eternal, omnipresent Reality. Again, when we speak of the divine wisdom we name a  true attribute of the very Mind which has so often and so unjustly been called "inscrutable."

Could we know the Father in all His fulness of wisdom and love we would no doubt be the Father. Could we adequately state His purpose, we should be in full possession of the wondrous beauty of the universe of manifestation. When we apply particular terms to the divine Life and Beauty, we are not defining the universal effulgence, but rather a certain manifestation as it appeals to finite experience. When we declare that we know Him, meaning a personal God, we confess the limitations of our thought. But to argue from this that we do not, or cannot know God at all is entirely unwarranted. It is not God in general whom we really seek to know, but the ever-present Father whom the heart calls "love" and the mind calls "wisdom," the God who is not less but more than these human expressions signify.

It might seem more rational to conceive of God and the universe as "in the making." This would appear to be a logical carrying out of the theory of evolution. But here, again, there is need of a permanent principle, something more