The Truth of Christianity

iefly on man's

Immortali

ality of man's spirit, and there are

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his unjust

his vast c

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bability of

ter; since He would be

esires it, and his unique position ma

if only given to certain men; and anyhow incredible unless

t in creating him, His wishes in regard to his conduct, or any past or future events of which he would otherwise be ignorant. And that God could, if He chose, impart such knowledge, either by visions, or dreams, or in some other way, can scarcely be disputed. Nor will anyone affirm (least of all an Agnostic) that we know enough about God to be quite sur

Immortali

spirit at death? We know what becomes of the body: the various molecules are arranged in other groups, and the natural forces are changed into other natural forces. Nothing is lost or annihilated. But what becomes of the spirit? If this is a

eem to have any separate parts into which it can be split up like a man's body. Therefore, as it cannot undergo the only kind of death of which we have any knowledge (which is this re-arrangement of separate parts), it may survive for ever. And there are

his unique

many thousands of years. For such a vast scheme, like everything else, requires not only a cause, but a purpose; and however much evolution can explain, it cannot explain itself. Why shoul

s purpose-an undoubtedly adequate Cause, but is it an adequate purpose? For the human race cannot exist for ever as it is. Everything points to this earth sooner or later falling into the sun, when all forms of life must cease. Therefore,

if perhaps God wishes hereafter to be surrounded by men who have stood the test, and have formed their character in accordance with His Will; then it may lead to a perma

training. And this will enable him, if he wishes, from being a free man, to become also a righteous man, that is, a man who acts right, though he might act wrong, and thus to some extent worthy to share in his Maker's immortality. And we must remember, man could not have been created righteous, using the word in its strict sense. He might have been created perfect (like a machine), or innocent (like a child), but to be righteous

hort time. And we may ask, is it likely that such a vast scheme should end in failure, or at most in only a temporary success? Is it not rather probable that if man is the end of evolution, then God, the Author of evolution, must value him; and if God values him, He is not likely to let him perish for ever. In short (as it has been well put), such vast pr

on Religion,

his unjust

rong; and, as far as we can judge, He is One Who will always act right Himself. Yet His treatment of men in this world seems most unjust. Wicked men are al

for a long hereafter. And, looked at from this point of view, the most apparently miserable lives may afford as valuable training, perhaps more so, than the outwardly happy ones.

has his temptations, which are very real to the child, though they may seem ridiculous to us. So if this life is intended as a time of probation in which to form a man's character, we cannot imagine a better system or one more admirably adapted to the end in view

dships, would be impossible if there were no suffering, and no sin. And the same applies in other cases. So man's probation in this life, with its incessant battle against evil, may (for all we know) increase his future happiness in a way which nothing else could possibly do, and to an extent of which we can form

his vast c

pment. Nearly all men wish for immortality. This life does not seem to satisfy them entirely. For instance, men, especially scientific men, have a longing after knowledge which can never be fully realised in th

the other hand, a full-grown bird seems to be entirely adapted to its present state, and not to have any longing after, or capacity for, any higher state; therefore we may infer that no higher state is intended for it. And by the same reasoning

nearly the close of his life. His character has then reached maturity. But for what is it matured? Surely not for immediate destruction. Must not the wise Creator, Who designed everything

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ed by such philosophers as Socrates and Plato, and how are we to account for it? It cannot have arisen from experience; and the attempts to explain it as due to the desire which men have for immortality, or to someone occasionally dreaming that he sees a departed friend, are quite

man nature; and we may ask, is it likely that God should have

just treatment; his vast capabilities; and his inherent belief. And with the doubtful exception of the second, not one

unter-a

s far as we can judge, it is born with the body; it often inherits the moral character of its parents, just as the body inherits bodily diseases; it cer

the body as its master, not its servant. It is, as already shown, a free spirit; and it decides to a great extent what the body shall say, and what it shall do. It thus uses the body as a means, or instrument, by which to act in the outer world; and therefore, of course, when the instrument gets out of order, its actions will become confused, but wi

al decay of the body does not necessarily involve that of the mind and spirit. While in states which somewhat resemble death, when, for instance, the body is fast asleep, or rendered unconscious by an ac

urse, a most important bearing on our next question; indeed, it is scarcely too much to say that the probability of a revelation depends on that of a future life

bability of

mewhat probable. For God is a Being, Who seems likely to make a revelation; and man is a being exa

m God's

y be righteous also. And from this we may infer that if a revelation would benefit man, and thus help him to be righteous also, it would not be improbable for God to make one. And that the knowl

d orally. Then when man acquired the art of writing, and could thus hand it on accurately, a more definite revelation might be given. And this again might become more and more perfect, as man himself became more pe

m man's

from God, and have been accepted in consequence. In other words the nature of man has everywhere led him to seek for, demand, and, if need be, imagine a revelation from God. Nor is this in any way surprising, for a thoughtful man cannot help wishing to know why he is p

y as it cannot be satisfied in any other way, for the knowledge being superhuman, is out of man's own reach. And it may be added, the more we realise this, and feel that God is Unknowable,

had in view for so many thousands of years, it does not seem unlikely that He might wish to hold some communication with him. In fact, as the whole of nature shows design or purpose; and a

position he occupies on this earth, is a strong argume

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fits are not bestowed impartially. On the contrary, pleasure and pain, good and evil, are never equally distributed in this world. What seems to be partiality and favouritism is the rule everywhere, and this without any apparent merit on the part of the men concerned. Moreover, the advantages of a revelatio

l; and we cannot, it is urged, imagine His making a revelation to man, and yet doing it so imperfectly as to leave men in doubt as to whether He had done

stance, that God should create free and responsible men, and yet give them such insufficient evidence about it, that while many are fully convinced, others deny not only their own freedom and respon

followed in regard to a revelation, and that man should be left free to believe it or not, just as he is left free to act on it or not, if he does believe it, and just as he is left free to choose right or wrong in other cases. Therefore we cannot say that no revelation can co

im that knowledge which is the highest, the noblest, and the most longed for;-the knowledge of Himself. While, if man is a free and immortal being, occupying a unique position in the world, and intended to live for ever, it seems unlikely that he should be told nothing, and therefore know nothing, as to why he