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THE KINGDOM OF GOD.
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is withered; and men gather them and cast them into the fire, and they are burned."-(John, XV, 5-6).
And most clearly, again, in the following from the same gospel:
"If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him."-(John, XIV. 23).
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C
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(The italics are ours in both instances.) It will now be obvious that the difference between the two views lies in the fact that, while one of them would have nothing less than the one in all and the all in the one,' the other would not go beyond the one in the many and the many in one.' But it is also possible to put another and a narrower interpretation on the passage from the Bhagavad Gita, by defining the one as the potential or latent divinity common to all souls, and by limiting the scope of the "all" to animate nature. In this case it would simply convey the same idea as is to be found in the famous text-"all live unto him "-of St. Luke, which we have already had occasion to quote. It is, however, certain that the principle underlying the three passages quoted from the fourth evangel is different from and, therefore, not to be confounded with the doctrine of divine immanence set up in the Bhagavad Gita and elsewhere in the Holy Bible itself. The difference is great and is an index to the nature of the two conceptions of divinity, which in one case is conceived as pure existence common to all living beings,- and according to some, to all nature, animate and inanimate-and in the other as the realization of the ideal of perfection to be attained by the soul. Hence, the pervasion of divinity varies with our conception of its nature, being absolute and unquali
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