Problems of Immanence: studies critical and constructive

IVINE GOODNES

ofessing to be a Gospel of sweetness and light, it in reality plunges us into the very depths of pessimism by making God Himself "ultimately responsible for all

not make it better? If it is wayward and intractable, it can be no more than He expected, or ought to have expected.

o will that is not God's will"-if whatever takes place in the universe expresses that almighty wi

1

dst with pitfa

oad I was t

with Predest

hen impute my

n of baser Ear

Paradise dev

in wherewith

n's forgiveness

sponsibility-and that for the express purpose of realising his highest potentialities: it is only when we accept such a reading of the facts as this that we escape from that worst of nightmares which reaches its

he pastime

lf contrive,

be conceived otherwise than as the "result" of growth. That is to say, God Himself could not call moral perfection into being ready-made, by a mere fiat, and that for the same reason which precludes omnipotence itself from making two straight lines to enclose a space, i.e., because the idea involves a self-contradiction. So true is this that we read even of our Saviour that "though He was

selfish! Why, we repeat, this strange non-intervention of the Most High on behalf of His own cause? {104} On this it must be remarked in the first place that those who accept God's transcendence will be careful not to rule out a priori the possibility of such Divine action as, regarded from our point of view, would have to be described as intervention; the question whether such action has ever taken place, is a question of fact, and the view that at particular junctures God has thus actively "intervened" is at any rate cap

parent who entrusts a growing child with a growing measure of liberty and responsibility, well knowing that in the use of it he will have many a slip and stumble, and occasionally hurt himself; such a parent will carefully refrain from interference, preferring that the child should learn his own lessons from his own mistakes, well knowing that we profit only by the experience for which we ourselves have paid. No one will, of course, pretend that such a reconciliation of the facts of sin with the axiom or intuition of

t not follow {106} with equal certainty that He knows better? Granted that we do not understand how this or that dispensation of Providence fits in with the general belief in His perfect goodness, our failure to understand no more disproves that goodness than the similar failure of a child to comprehend why such and such irksome tasks are impos

ey have arrived at and clung to the belief in the benevolence of God at all? If the proof to the contrary was so overpowering, why, as a matter of fact, has it not overpowered them? Why should an unknown Hebrew singer have given expression to this extraordinary sentiment, "Though He slay me, yet will I trust in Him"-and why has that sentiment been re-echoed by millions of men and women acquainted with grief and affliction? The early Christians did not exactly live lives of luxury or even security, sheltered from contact with tragedy and horror; yet the keynote of primitive Christianity is the note of joy, while the background of early Christian experience is a radiant conviction of the Divine benevolence. And when we remember that the same holds true of so many eminently spiritual souls in all ages, who have combined a keen sensi

If men have been ruined by success, it is as true that men have been made by failure. If men have deteriorated through ease and plenty, men have been stimulated to effort through hardship and poverty. In a word, if there is much in the burden, there is as much in the shouldering. But for Dante's consecration of sorrow, the world would have lost the Commedia Divina. But for a painful and permanently disabling accident, the English Labour Movement w

nothing exercises so extraordinary an influence in making men love God as the suffering of great pain at His hands." Scientific thinking deals with facts as they are, no

s such visitations have resulted in strengthened faith and heightened goodness, our main contention is proved, namely, that the attitude of the individual himself towards the events of his life has much to do with determi

1

t vehement pages to this subject, reaches the conclusion that "the only admissible moral theory of Creation is that the Principle of Good cannot at once and altogether subdue the powers of evil" [2]; and in dealing with the same topic in the essay on Theism,

tion of its susceptibility to pleasure; a supposition which avails nothing on the theory of an omnipotent Creator, but is an extreme

pain, than we could be sensitive to musical harmonies, while _in_sensible to musical discords; besides which, monotony of sensation annihilates sensation. On this point we may invoke against the pre-evolutionist Mill a modern scientific authority like Professor Fiske, who expresses himself to the effect that "without the element of antagonism there could be no consciousness, and therefore no world." "It is not a superficial but a fundamental truth," he observes, "that if there were no colour but red, it would be exactly the same thing as if there were no colour at all. . . If our ears were to be filled with one monotonous roar of Niagara, unbroken by alien sounds, the effect upon consciousness would be absolute silence. If our palat

at order non-existent. But assuming that there {113} were no regular sequence or uniformity to speak of-if we never knew whether the course of nature might not be interrupted at any moment on somebody's behalf-should we really be so much better off? Would humanity be happier if chaos was substituted for order? Without seeking to mitigate the suffering entailed by the unhindered action of nature's forces, it is still certain that the sheer confusion of a world in which law had been abrogated would be infinitely worse. Indeed, this is to understate the case; for the fact is that in such a world all the activities of life would be completely paralysed, and hence life itself, as we have already had occasion to point out, could not be carried on. But if the reign of natural law thus represents t

se an indulgence in wheat would have brought about the unpleasant effects at present associated with an overdose of nux vomica. He might have made a raw, damp atmosphere, with easterly winds, the most conducive to health; but even then it would have been rash to take up one's residence in a warm, dry climate. Pain is an indication that the processes of life a

ur thoughts. Most of us do not make the ordinance of death in itself an accusation against the Most High; we are not specially shocked or outraged by the thought that the whole population of the globe dies out within quite a moderate span of time, nor even by the reflection that several hundred thousand persons die every year in the United Kingdom alone. We know quite well that every one of those who perished in Messina must have paid his debt to nature in, at most, a few decades. So, then, the whole point in our arraignment is this-It would not have been cruel had these deaths been spread over a period of time, but it is cruel that they should have taken place simultaneously; it would not have been cruel had the victims of the earthquake died of illnesses-in many cases prolonged and painful-but it is cruel {116} that death should

ting for a third deadly fall, and when it takes place, as take place it will, men will speak of the dispassionate cruelty of nature. Time after time the lava from Mount Vesuvius has overwhelmed the localities that nestle on its slopes, but human heedlessness proves incurable. If the Sicilians, knowing the nature of the soil, had built their towns of isolated, one-storied, wooden structures, at a reasonable distance from the shore, the effects of earthquake and tidal wave would not have been one hundredth part as terrible; yet Messina is being re-built on its former site, and apparently in the old style of architecture-a proceeding which simply invit

foregoing considerations that some aspects of our problem-such as the existence of sin and of pain-are not as irreconcilable with the goodness of God as may have seemed to be the case, reflection should lead us to the reasonable hope that if we understood more, we should receive fuller and fuller proof of the truth that God is Love. And when we remember that that Love shines out most brightly from the Cross, and that the world's g

ng, God and the S

. cit.

bid,

Nature to Go

1