Professional Documents
Culture Documents
)D
AND HUMAN
SUFFERING
JOSEPH EGC3ER,
SI.
*^B
Duqursne (Iniwrsilyi
Michael
onnolly
S.J.
" What? wearied out with half a life? Scar'd with this smooth, unbloody strife?" Keble's Christian Year.
B.
HERDER,
17
South Broadway
1905
Imprtmatttr
Jacobus Augustinus,
Archiep. S, Andrecp
et
Edimhurgen,
PRELIMINARY NOTICE
In order to render the pamphlet more suitable
the use of non-Catholic friends
difficult
for
it
who may
and
find
to
reconcile
the
Biblical
Christian
God,
it
and non-Catholic
The
latter
Hebrew,
Hebrew
The
the tenth
upwards, as in an
Psalm.
3
PRELIMINARY NOTICE
is
one number
in
advance of the
to
Psalm
of the
CXLVI.
Catholic versions.
in
of Psalms
both
is
150.
minds
in the
form of a pamphlet.
He
trusts to
and cherishes some hope that its perusal may enable some readers to take a more cheerful and more
hopeful view both of the present and of the future
life.
J.E.
INDEX
1.
The Problem
Evil
2.
...... ......
and Human Aspira. . . .
PAGE
7
3.
Human
tions
Responsibility
.
.14
I. ETERNAL
4.
REPROBATION
. .
.
.17
Another Question about which we can Say Little and Know Less .26
.
.
6.
What
7.
8.
What Number
34
9.
43
.52
56
II. THE
10.
FREE WILL
60
63
Is
11.
12.
The
Free Will and the Idea of Merit Free Will and Opportunities for Addi TiONAL Merits
5
13.
....
70
INDEX
III. THE
14.
15.
MISERIES OF LIFE
PAGE
75
'11
16.
IV. SOME
17.
ADDITIONAL DIFFICULTIES
.
18.
Man Born without his Consent Man Born without any Prospect
Annihilation
.
96
of Final
.
.99
103
19.
to Economy of Creation
,
....
an
.
Established
20.
106
The Problem
dawn
of each
To
millions
successive
day means a summons to hard labour and weary drudgery. Morning after morning, the
the
greater portion of
their
human
race have
to
drag
weary limbs from a cheerless pallet to resume a monotonous round of toil. Millions, less fortunate
but are forced to trudge about in search of work
or food
and shelter
sickness
and
suffering.
Day by
to
it
human
life,
while nearly as
many
we
by the
The
earth on which
with
its
broad tracts
and there gemmed with picturesque or luxuriant islands, with its mountains and valleys, its hills and dales, its lakes and rivers, and all its
of ocean, here
checquered profusion of
7
fields
and meadows,
its cities
; ;
and
groves and
to
orchards,
moors and
beneath
forests,
;
presents
the eye
men
or,
find
its
illusive
charms
more than
toil
we
battlefield
life-long conflict
From every
and groans of sorrow and suflering, mingled with Many wring their hands in laughter and rejoicing. helpless despair, and curse the day of their birth
others,
by
their
side,
raise
their
eyes
in
loving
Him
and
bliss.
for
the
sure
is
it
How
can be
just
this,
men who
and kind and merciful Creator and God, and too, while many of them are convinced that
a great
number of
be engulfed
in eternal perdition
Is
who
say
there were a
God He would be
;
kind and
merciful,
creatures to a
call
of suffering
much
less
would
He
human
doom them
Surely
to eternal torments
and never-ending
pain.
GOD AND HUMAN SUFFERING
a kind and a just
in a state of
created
mankind
Why
should there be
suffering?
overwhelming mass
the problem the mystery
of sin and
evil.
Some
one
other,
eternal
at
principles
the
ever
Some
Looking upon some grossly material objects and associations as evil and a prolific source of evil many shrunk from the most innocent
to be the source of
Others, pretending, as
some
and
to defeat the
powers of
by trying
to outevil,
Herod Herod,
in the
and debauchery.
who
of
followed
of
the material
universe
nor
the
evil
tendencies of
many
of
its
constituent elements.
10
may
be traced.
fullest
sense,
fatalism assumes
irresistibly
that
we
are
blindly, inevitably,
and
urged on by some
do and
suffer.
is
of fatalism
in
moral
responsibility,
and
the strange power or destiny which overrules everything remains an unexplained mystery.
there existed
among
the Jews a
This tradition,
treasured
God
created
man
for
endowed him
his free
Man
command
of God.
Those, however,
who
serve
God
to the
best
who
serve
Him
From
this
accepted
11
this
to
day,
that
it
teaches
creation
and the
origin of
human
inclinations
and
desires,
intentions
and
aspirations, concupiscences
and of reason, of
for in a
vices
the struggle
for
existence,
life
is
by which
whole
teeming world of
agitated.
Not a few have come to look upon the virtues and vices of men as the natural and inevitable result
of the peculiar formation and development of their
respective cerebral nerve-centres.
Active sections of
may
it
made
the basis
of
all
penal legislation, as
Some
who
attributed
world groans to
and miseries under which the an original evil principle, had the
themselves
"
presumption to
knowledge."
"
call
Gnostics,"
men
of
tion to the totality of things " " in clear and, so far as possible, simple words,"
*
call
Mr Edward
12
themselves rather
admit that
their
theory
to
The
first
all
potential
life"
is
overawes
and baffles us."^ Everything in the universe is "matter and power," but these are "confacts,
of
whose ultimate nature we know nothing." ^ " Of the beginning, of what was before the present state of things, and of what will follow the end of it we know nothing, and speculation about it is futile." ^
"
The
lifeless
is
Mr Edward
TuUoch
Clodd sees
in
only
known
is
that
is
after death,"
"an
the
attitude
of
towards
the
question
of
in
mind
these
correctly described
by Professor Huxley
any one says that consciousness cannot exist, except in the relation of cause and effect with certain organic molecules, I must ask how he
:
words
" If
p. 5.
4
2 ^
7^/^^ p^ 126.
jf^i^^^
j^^^
Modern Theories in Philosophy and Religion, p. Edward Clodd, The Story of Creation, p. 152.
Ibid,
328.
13
knows that, and if he says that it can, I must put the same question." ^ " The gulf between consciousness and the movements of the molecules of nervematter, measurable as they are,
is
impassable.
We
we reach
We
we can only
confess ignorance."
August 1872, Professor Emil Du Bois-Raymond denied that science had explained the fact of order and apparent design in nature, of the origin of life and of rational thought and speech or of free will, and he spoke of the nature of matter and force and the origin of motion and of sensation and consciousness as enigmas for which
gress at Leipzig on the 14th
he himself writes
is
"
Our only
real
and
valuable knowledge
. .
a knowledge of nature
it is
itself.
We
are incompetent,
the
'
thing
"
We
character of nature
us as
1
just as little
understood by
it
2 3
Fortnightly Review^ "Science and Morals," Dec. 1886. Edward Clodd, The Story of Creation, p. 152. The Riddle of the Universe. Ernst Haeckel, ch. 16, p. 104.
14
We
more mysterious and enigmatic the deeper we penetrate into the knowledge of its attributes, matter and energy, and the more thoroughly we study its countless phenomenal forms, and their evolution. We do not know the 'thing in itself that lies behind these knowable phenomena. But why trouble
about this enigmatic
'
thing in
it,
no means of investigating
clearly
know whether
it
exists or not
3.
Human
Human
impossible to explain,
practical importance
demand
solution
be expected to forego
belief in the
all civilised
old and
time-honoured
will.
Among
civil
and criminal
and its penal sanctions are based on belief in the moral and personal responsibility of man for his actions. If
man
false
is
not
free,
all
obligation,
and of personal
and untenable.
Unless he be a free
Ernst Haeckel, ch.
must be agent he
20, p. 134.
15
undertaking a duty.
Deny him
social,
civil,
free will,
and the
commercial, and
On
God
what
if
man
is
free,
but there
is
no
to
is
at the
What
motive
has he
Why
wrong-doing
he can thereby
What inducement
and charity when
sacrifice
there
entails
it
as
it
when
is
most useful
some
little
painful
of
ease and
In
such a world
to the honest
there would be
encouragement
to unselfish
who
work and
The
deceit,
injustice,
would
effective
patience
and
for
for justice
and equity
be
left
our hearts
the
halt
unless
in
few
cases
which
or
dealt
with
by
civil
the
and
cumbersome
is
methods of our
it
possible
that
unselfish
duty,
un-
16
and kindness, and deeds of noble heroism are left soul - reaching without substantial, lasting, and
rewards
?
Man
Is
effort to
obey the
will of
God
By
times
the
in
early
that
of
by
of
all
Greek and
Roman
all
world
and
by the large
number
it
men
who
profess
been answered
the
affirmative.
And, indeed,
any
man endowed
with
average
common
life,
God and
alive
in
of everlasting
were
pain.
it
misery and
as
set
punishment,
forth
by Christian teaching, compatible with the idea of a just aixd kind and merciful God?
I. ETERNAL
It
is
REPROBATION
some
concerning the severity of
most
doctrines
everlasting
inevitably
doomed
of
to
never-ending important
pain.
The
con-
view
taken
several
questions
cerning
eternal or
reprobation
divines
communities
examination.
4.
A
an
Is
it
who die without baptism will suffer eternal pain ? Some Christian writers seem to have thought
so.
It
opinion
so
of
all
Christian
divines;
ever,
any, think
now.
die
Many, how-
who
unbaptised will
some
and
attention
in
connection
full
question
before us.
To do
to their view
with briefly
17
18
states
of existence
heaven and
hell.
and enjoyment of supernatural, divine happiness such happiness as God Himself enjoys. An animal
or a person
who has
;
enjoy intellectual
pleasures
they
are
above
the
animal nature
the
intellect
;
to enjoy
is
indispensable.
are
supernatural
created,
they
above
reach
of
finite
intellect.
is
To
supernatural life-power
ing grace, which
"
makes men,
a certain sense,
Without
sanctify-
Those, therefore,
who
depart this
life
grace are
is
ment
of heavenly
question,
The
infants
therefore,
comes
to
this
Are
when they
If
of heaven
for
it.
if
The
first
but also as a
to
to
was entrusted
them
all
as a
down
future
from the
2 Peter
i.
4.
Revised Edition.
19
life.
By
Owing
grace
may be
as an heirloom
lost.
life
Hence,
man
is
born withgrace, in a
is
of sanctifying
below
his
not as
if
committed
moral
guilt,
sin,
from divine
its
has
source in
seeing that
it
whose views we are considering look upon baptism as the only means of spiritual regeneradivines
tion appointed
if
The
by
Christ.
They
sanctifying
may
who
be obtained
are put to
by two
classes of persons
by
those
who have
They
may have
committed.
if
good reason
to
a person has
and intention
and to
desire
act in
do the
will of the
it
Supreme Being,
best of his
to
submission to
to the
an implicit
of soul
and
is
disposition
God
of infinite
mercy
to raise
it
The
millions
and
20
full
was born, suffered and died for the eternal salvation of each one of them, and that God gives to every one of them, as long as they live on earth, sufficient, and more than
certain that Christ
sufficient,
eternal salvation.
This
is
most
who
hold baptism
we
are able
regarding
What do these divines teach the fate of millions who die without baptism
?
Though
deal with
it
would be
sufficient for
our purpose to
the
severest
what may
be considered
opinions
now held by any considerable number of divines, we may be excused for observing in passing that many of the early Gnostics, Manichaeans
and Pelagians did not consider baptism indispensable for salvation.
At present the
of
Socinians, Baptists,
and
many members
various
Protestant
in
its
believed
do now no longer
other
insist
on
it.
Calvin,
who, on several
points connected
with the
21
Wickliffe
seems
to
have
century.
taken
the
same
view
a
the
fourteenth
Cardinal
of
Caietan,
voluminous
centur}^,
theological
writer
the
sixteenth
could
not
be
baptised
might
be
saved
by the
in
prayerful
Some
of the theologians
in
assembled at
Trent
1547 spoke
Verily, verily,
man be born
into
enter
the
kingdom of God."^
They argued
class of persons
dying
of
mended in these words " He that hath commandments, and keepeth them, he it is
loveth
my
that
and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." ^
:
me
Many
attitude,
and
refrain from,
and disapprove
life
hopeful
and happiness.
They
^
allow that
iii.
it
is
2
not impossible to
viii.
God
to give
John
5.
Matt.
35.
22
so to enable
them
to obtain supernatural
it
life
but
right to
on a miraculous interposition, while Christ has not only given no hint of such an assurance, but has said in express and explicit words that no man
to border
this
important
positive
statement
should be belittled
through a
natural
sympathy,
which can in no sense be of any advantage whatever For, as Bellarmine to the infants who are its object.
pointed
out,^
the
condition
of children
affected
who
die
unbaptised can in no
theologians
way be
by any opinion
may
choose to hold.
Children already
dead can neither derive any benefit from a tender and hopeful, nor suffer any harm from a severe and
gloomy, view being taken of their condition.
Were
less
be deprived of the supernatural happiness of heaven Let us suppose in consequence of such teaching.
that
in
Tom
cap.
2.
23
effect
that
no one born
consul.
in
Would,
were
in this case, a
omitted
under
certain
circumstances,
their
some precedent
which showed that the clause was not carried into Should divines who undereffect in certain cases ?
take the responsible task of explaining to the people
the positive code of revealed truth, consider
to
to
it
right
propound a system of
encourage hopes
for
salvation,
and to
raise or
find
no divine assurance, but which seem to them precluded by a positive statement made by the divine
Teacher
?
To
enter into
more minute
the
fate
is
opinions
regarding
of
children
who
die
without baptism
The
task
we have
is
to ourselves
is
to consider,
whether what
generality
of
professing
and especially
by the most numerous and important of the severer schools of modern religious thought, is compatible with the idea of a just and kind and merciful God. What,
divines
then,
who seem
fate of children
What
24
they say
In con-
first
what
is
commonly
called original
;
sin
God made
them
for eternal
happiness
;
Christ
sanctifying
the only
for
as appointed
man
cannot enter
with
kingdom of God
certain
it
is
impossible for us to
deal
know
divines
for
;
how God
will
such
of
children
number
is
no pain
many, indeed, think that they will be favoured with the fullest eternal enjoyment of the highest possible natural happiness; inasmuch, howhappiness
;
ever, as hell
is
must be
called
because
it
is
God
may
be,
it is
not consistent
God
will deal
with them,
not only with infinite justice, but with equally infinite mercy, love, and kindness.
Is
just
mainly amounts to an
God's justice and good-
in
25
number of infants who die without baptism. Could we honestly complain of the lot of these children being unjust or hard, when we have to admit that we do not definitely know what it
is?
Certainly,
there
is
an
immeasurable
difference
There
is,
responsible
leave
nothing
undone
life
to
But
in the sight
and
men
of the present
enjoy-
ments
ness,
life
are.
But
for the
this
for
were
freedom
from death
and the
Natural
gift.
and happiness
is
a most precious
The
numerous school of divines who, at the present day, most scrupulously refrain from holding out any hope of salvation to any children who die unbaptised, raise no objection against the opinion that such children
will feel
enjoy a
Can
be called incom-
and
justice,
when, in the
opinion which
may be
of hope, children
who
have nothing
26
to enjoy
and
to
be thankful for?
5.
Another Question about which we can Say Little and Know Less
There seems to be little room for doubt that there were divines who believed some men and angels to
have been
"
fore-ordained
to
everlasting
death."
At
present,
it is
no theologian holds
Our question
tion " in a
is
this
who
"predestina-
itself as
reasonable
infinite justice
and kindness
details
God?
We
:
cannot
;
enter
into
the
of
different opinions
it
must
suffice to point
out their
general outlines
eternal
act
will
of intuition
who
it,
be
in
be
left to
pine in
outer darkness
He
foresees
He foresees
;
He foresees it because
lost
they
final
will
be
lost
they will be
will
because of their
and grace. God is wholly beyond and above time and its changes. In His mind one act does not follow another, one resolution does not give way to, or
abuse of their free
displace another
all is
embodied
in
but
if
we wish
^
to understand
we
The Confession
iii.
27
in
complex simplicity
analyse
it
we have
marvellous refractive
Their
eternal
Godhead,
before
the
first
act
of
of time.
They
In
were
Their
in the fullest
enjoyment of
infinite
bliss.
divine
goodness.
They
desired
:
to
com-
there was no
one on
to
whom
call
beings
existence.
multitude of angels.
He
very
first
act of creation
it
own
divine
life,
God and
whom
and to
did
He had
them
possess
God
resolved to enable
in their
own
right.
Accordingly,
He
but
left
them
He had
gift
all
of
all
This
Some
28
fell
We may
rebellious
save
evil
the
should be
made
We
so.
We have
intrinsic
no proof of
For
all
beyond the
weight of the
we know God
made
for
it,
though
it
is
He
To
with His
had repented.
force
them
would
will
He
We
But
God
wished
reparation to be
angels.
made
rebellious
no
creature
could
the
make
infinite
against
majesty of
full
God.
Only a divine
provided
the
Person
could
make
of
reparation,
ence capable
merit.
Godhead a divine
all
He
as far as
we can
29
and
bliss
of
existence
essentially
incompatible with
merit.
God, therefore, we
Persons uniting
may
it
Himself
for
the purpose of
is
is
this
spiritual,
with
its
habitude
to
material
body
as an integral
natural existence.
By
communicated
in
may be
earth.
life
on
As
human
in their nature,
but also
meet
all
man
in
paradise.
have been
to
We may
picture
ourselves that
Redeemer
was vouchsafed to the rebellious angels, and that opportunity and grace were given them to accept His
redemption, that they disdained
it
with wilful
final
was
of
the
fallen
30
God
created man.
Men
were
to
form
He
their
He
make even
own
action.
life
He
first
parents.
receive
this
supernatural
life,
as
in
them
which they were to show their submission to Him, and, if they did so, they were to step into the sphere
of eternal
bliss,
on their path.
into sin.
But man
proof that
angels,
also
fell
We
have no certain
but
God intended the redemption of the we have clear proof that God has
all
men
to be saved.
Even
if
man
fall
ever so
many and ever so great sins, as long as he is in this life, God has no pleasure in the death of the wicked He wishes that he turn from his way and God leaves nothing undone to save men. live.^ Only one thing He does not do He does not force
;
:
men.
He
gift
He
has
most astounding
only a
gift of
gift
which bestow
God
of infinite
1
to
Ezekiel xxxiii.
GOD AND HUMAN SUFFERING
on
a
creature.
If
31
man,
all
in
spite
of
the
divine
redemption, in spite of
and influence of
and
in final
impenitence, then
God
consigns him
to eternal punishment.
is
tion, creation,
and redemption
or
to eternal bliss.
All
these decrees
divine
intentions
act,
;
are co-eternal,
quite
conception
of
time
but
considered
their
effective results
and
by God, but
unwilled.
6.
What
is
Eternal Reprobation?
This
a very important question, and
it.
different
all
is
may
which pardon
may be
obtained.
It
would be impos-
As
con-
peaceful pages,
and
to leave
it
to the honest
common
sense of each
32
his
Who
every
man
according to his
fruit
of his doings.^
The
itself
on our attention,
rather,
this
Do
all
sins,
punishment ?
great
number of people
sins
Those who
call
the
former
mortal,"
and the
They
would point to the black catalogue given by St Paul, as to sins of their nature grave enough to be
considered
"
mortal."
"
Know
kingdom of God ?
Be
not deceived
nor
revilers,
nor
extortioners,
shall
inherit
the
kingdom of God."^
Some
ally,
think that
all
all
sins will
and that
punishment of
who make no distinction between sins which may and sins which may not be forgiven after death,
Others,
incline
to
the
of
any kind
from
unforgiven
^
during
will
utterly
^ j
exclude
vi. 9, 10.
Jeremiah
xvii. lo.
^or.
83
were
so,
a person
who
gives
way
irreverence
in prayer,
or
tells
a wilful
without having repented and obtained forgiveness, is condemned for all eternity, along with those guilty of
obstinate perseverance in the grossest sins, although
it
is
written, "
righteous
is
not in us."^
Suppose a man were to die in such a sin without having repented of it, and so obtained pardon for it,
anything unclean." ^
such a
be punished
for
The number
rapidly.
of those
who
think so
is
decreasing
who
allow an
essential
between
sins of gross
frailties,
to
which a righteous
man
is
persons
have to
who
die guilty of
but are absolutely certain of the eternal happiness of heaven. Only those are given over to final reprobation
"
who
" sin.
die
obstinately
impenitent
in
wilful
mortal
sinful is
Moreover, an act of its nature ever so not imputed as a " mortal " sin, unless it be
full
i6.
committed with
1
knowledge and
^ i
full
consent.
Proverbs xxiv.
John
i.
8.
34
7.
What Number
number of
elect.
Many
and
Wide
is
According to
and straitened the way, life, and few be they that find others, Christ spoke directly, and,
number of Jews who embraced the Church of His faith. These words of
in the first place, of the small
those
who
thoughtlessly
indulge
in
heedless
it
will
be
lost
impossible to
know
is
For
busy even
in the heart of
lives.
often votaries of one do not fail to creed pronounce the case of anyone who adheres to
another
as
utterly
hopeless
how
out
especially
the
of
Roman
'
Catholic
Church
holds
no
hope
salvation to
Matt.
Matt.
35
own members
of a priest
when they
In bygone times,
the
members of every sect to look upon those of any other as doomed to perdition. Not seldom, people who had lived to an age credited with wisdom, and who trusted in themselves that they were righteous,^ would view the world around them in the spirit of that precise Highland dame, who was
so sorely distressed at the liberty of thought and
come
to this, there's
nobody saved
I
me and
about
the
minister,
and whiles
narrow
have
my
have
doubts
him."
These
views
we
are
all
If
we except
Christians
the
Roman
their
who do
all
The Roman
all,
Catholics
and as they
teaching of
definite in
salvation, the
attention.
theirs
is
Luke
xviii. 9.
36
no
salvation.
How
they under-
stand this
"
may be
so also do
God
and
ful
in
deliberation.
lost grace.
is
besides
consists
That a person
shall,
God,
with a willing-
From
is
is
clear that
attainment
of
salvation
not impossible to
the
non-Catholics,
for,
according
to
Church, those
who
may
of
it
themselves.
Here two opposite questions may be raised. I. If non-Catholics, who have a good will to accept the truth and to do what is required for their salvation, can thus work out their salvation, how is it that
"
of salvation
The answer
the
is
found in the
will
statements
saved,
already made.
Non-Catholics
be
Church
pronounces
37
Church and of the communion of saints hence they will be saved through Christ and His Church, notwithstanding their
errors
these
do not prevent
good
" 2.
On
must be admitted,
who
is
of his
own
belief,
must pass
same judgment on
If Protestants
own
point of view.
not attribute
it
exactly as
i.e.,
the
Catholic
Church judges of
which they perceive
them,
to the
in us.
"
good
and good
will
With regard
to the unbaptised
when
the latter
'
is
not possible.
Cardinal
the
Gousset says,
It
is
certain that
God imparts
bound
fail
necessary means
as to heretics.'
to use the best
The heathens
means
are
to seek
and
if,
through no
its
fault of their
own, they
to attain to
They are also obliged to obey the natural law, and when they fail, they can obtain remission of their sins in the way indicated above. They can also, without belonging
knowledge, they are not guilty.
38
members of the communion of saints, heirs of heaven. Upon those who work out their salvation
of it, and as
in this
"
The
any one as lost it does not permit us to abandon hope it puts upon all the of salvation of a single man
;
according to their
best
knowledge
and
all
and
it
makes
it
pray, according to
men may be
the truth."
"
^
The
sentence
'
is
no
salvation
is
i.
The Church of
those
Christ
that
there
is,
who have
part in
is
As to the visible Church of Christ on earth If Christ established a visible Church herb ON EARTH WITH A VISIBLE HEAD, AS HE CERTAINLY DID, IT IS HiS WILL THAT ALL MEN SHOULD BELONG TO IT, AND IT IS, THEREFORE, THE BOUNDEN DUTY OF EVERYBODY TO BELONG TO IT.
" 2.
Angebliche Intoleranz der Katholischen Kirchendisciplin (Alleged want of Toleration in the Discipline of the Catholic Church). By Augustine Egger, D.D., Bishop of St Gall.
^
39
who know
bound
to
contrary to His
and
if
they con-
tinue in this sin, and die outside His Church, they can
(See Matt.
vii.
21.)
Church on earth
institution
Another
of
salvation
He
visible
did
not establish.
Though He
all,
His
Him
or of His
He made
Church exclu-
sively
"
SALVATION.
The sentence
sight
it
however, misleading.
At
of
first
or will be saved,
who
Communion
is
This
not
so.
All
and only
who
die without
mortal,
sin.
i.e.,
conscious, wilful
Of
those, therefore,
who
die
Those are perfectly certain to be saved, who have been baptised, never committed a grave sin with full knowledge and consent, and, through no grievous fault or wilful neglect on their part, failed to come to a clear knowledge of their obligation to join the one true Church of Christ.
"
I.
40
" 2.
Church
in
good
sins,
but, not
God
with
all
those,
Jews, or Mahometans,
who
strive
sincerely to
do
what is right according to their conscience, and to live up to the light of grace given them, be it ever
so
little
;
there
is
infinite
grace,
and so
Son of God became man to bring PEACE TO MEN OF GOOD WILL' (Luke ii. 14)."^ From these passages just quoted, it is clear that
the
Roman
who
hopelessly
lost,
whatever
may
Roman
of canonised
authoritatively
and solemnly
bliss,
human
being.
Many
divines
seem
inclined to think
of Scotland.
i"What must I do to be Saved?" Catholic Truth Society The passages in large type are so in the original.
; ;
41
Holy Writ concerning Judas Good were it for that man if he had not been born," ^ preclude the hope of his eternal salvation. Whatever meaning one may choose to see in
of
these words, there
is
no other passage
in the Bible
par-
When we
angels and
consider that
God
happiness
when we
and
lived,
redemption of
man when we
;
He
holds
when we consider that, in the opinion of the greater number of Christians, God deputes an angel to watch and guard and guide every human being
life
;
born to
life,
and that
He
by the voice of conscience, and the outpouring of countless graces into mind and heart
to salvation
men
when we
and worldCatholic
organisation
of
the
Roman
into the
42
souls
ever-active,
and
living institution
of salvation, that
visible, certain,
He
instituted in
His sacraments,
and
infallible
means and channels of grace, that He entrusted the power and the commission to pardon
and to forgive the
sins of repentant sinners to
men " As my
. .
so
send
you;
Whose
soever sins ye
empowered and commissioned the apostles and their successors to hand down this power of pardon and
forgiveness from generation to generation, in every
what reason
faith
is
is
there to
complain
that
the
Christian
incompatible
that a large
number
If
God has done more for men's salvation than human ingenuity could have No man can have the remotest idea of devised.
reviewed be true, surely
what number
small,
if
it
great or
men
is
to
be saved
in spite of all
God has
done, and
every way,
it is
by God.
^
John
XX. 21-23.
"
8.
"
Be
number
of those
it is
who
any
Read the descriptions of the eternal torments given by various writers look at certain prints represent;
ing
men
buried alive in
fire
listen
to
sermons
in
whether
such
being
who
could
the
delight
cruelties
deserved
name
of
God
This
is
commonest arguof
ments
advanced
the
existence
God.
The
idea of reasoning
away
say,
God
exists
to
and
is
infinitely kind,
but to consign a
with
being
endless
torments
incompatible
no eternal punish-
ment."
The
inflict
assertion that
eternal
cannot
there
either
is,
unless
of the
assertions
must hold. But where is the force of logic in the argument against the existence of God ? Either
there
is
If there is
U
none,
it
must be a God. Disprove the existence of God, and the very idea of eternal punishment is out of question but neither
;
God
if
one, then
there
any sense, serve as a factor in any ment against the existence of God.
in
It
is
logical argu-
authoritative
pronouncement made on this matter by the only church which claims infallible authority and commission to teach, is to the effect that the punish-
ment of the
of
it
finally
reprobate in hell
fire,
is
eternal.
No
or other torments
seems to be the common, we should say almost unanimous, opinion of her divines, that the fire spoken
of in the Scriptures must be understood, not merely in
a figurative, but also in a literal sense, as implying
material
fire
of
some
kind.
All agree in
this,
that
enjoyment of God, and of the happiness of heaven. Some ascetical writers and preachers of various
denominations have given appalling descriptions of
the torments of the doomed, and
eternal damnation.
style
of the danger of
Many, however, look upon this of writing and preaching with increasing
disfavour.
They
allow
it
to
whom
way
of salva-
tion, to
draw attention
to the
unfortunate eternity
45
which awaits the wicked, and to the dangers to which many thoughtlessly expose themselves, but they
disapprove of exaggeration, and of
writing in a
that
it
speaking and
way
is
that
God
wicked,
it is
right that
we should
all
and confiding love, and hope, and trust, which enables and emboldens us to say, " Abba, Father " ^ There is, thank God, a
but not without that
spirit of filial
!
large class of
lives,
and to
live
good
them, in
their
humility,
failings as
Such
continually
about
their
own shortcomings
rather
Lord and Redeemer. Glaring descriptions of the torments and dangers of hell are liable to do them harm, and to deepen their sentiments of mistaken humility and fear. What they need is words calculated to warm and to widen and to
elevate the heart.
A
it
punishments, unless
be
mellowed
and
Rom.
chastened
it
by
6
spirit
of
Phil.
ii.
12.
15
Gal.
iv.
Luke
xi. 2.
46
honour to God.
of generosity,
spirit
and
life
practice
it
of
some of the
safe-
is
an unmistakable
guard against a
eternal
live in
of reprobation.
is
damnation
dread of
it.
very
who
It
strive to
But even more secure are those serve God and to do what is right
filial
love.
might be supposed that the consideration of God's mercy and love would be sufficient to soften
the hearts of even the most thoughtless and abandoned
sinners,
and would turn them from their evil ways. There are large Unfortunately this is not so.
numbers with hearts too callous to be affected by motives of gratitude and hope alone, who can be reclaimed to repentance and a better life, or at
least restrained in their
tendency to unbridled
startling
fear
vice,
and
of eternal
serve as
punishment.
The
:
following incident
may
an
illustration
certain
contractor in the
South of England
he had set up as a club and reading-room for the navvies in his employment. The gentleman was
surprised to find,
copies of
"
"
among
some
Hell open to
How
?
here
of
workmen,"
the
contractor,
"and chancing
47
see
this
volume
a
at
bookseller's,
bought a
result
few copies
of
finding
for the
marked
improvement
among
the
navvies."
We
Bible.
said about
it
in the
The
:
following passages
shall
are unmistakablyleft
severe
"
He
hand
fire,
which
"
is
The son
man
shall
things that
that do
iniquity,
:
and
them into the furnace of fire there shall be weeping and gnashing of teeth." ^ "If anybody was not found in the book of life he was cast into
the lake of
fire."^
"The
fearful,
and unbelieving,
and the abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part
be in the lake which burneth with brimstone which is the second death." ^
shall
:
fire
and
"
And
and
the
smoke of
their
torment goeth up
for ever
and they have no rest day and night who worship the beast and his image, and whosoever
ever:
receiveth the
mark of
his
name."
in
3
*
2 *
Matt.
xiii.
41 and 42.
xviii.
Rev.
ix.
xxi. 8.
Rev.
9.
xiv.
II.
43-48,
and Matt,
and
48
Hyde
that the
punishment
that
for
wilful
murder was
hanging, but
the
number
to
to be released
punish
forgery,
embezzlement
for
of
large
sums,
imprisonthe
15
or 20 years, as
months imprisonment without hard labour was awarded that, by the terms of the law, being drunk and disorderly could be punished with
;
more than
inclined
a
to
fine
of half-a-crown
should
we not be
wonder what the speaker meant? Should we not be surprised to be told that he was an earnest
political
and
vice?
Should we see no
men
then
reclaim
them from
it
Would
be
reasonable
to
expect
it
that
is
to
sin, will
water
down
the penal
and make
will
little
of the impres-
flax
He
send forth
49
judgment unto victory/ but Who is ordained judge of the quick and the dead,^ to Whom an account
will
idle word,^
and
Who
All
pass judgment
without
mercy on
him
that has
shown no mercy ? ^
do, besides quoting
is
Bible-texts,
draw on
in
their
own
for
imaginations.
Nobody who
them
sin, or
believes
Christianity
can
blame
for
doing so in moderation,
hearts from
the purpose
of rousing hardened
the
lethargy of
its
seduc-
tive attractions.
we
are sometimes
tempted to
much on an
cities
awful subject,
and
life,
at
is
this
advanced
stage of
still
as
much
as
punishments.
is
so
much
under reformative
to
restraint.
upon the
Matt.
Matt.
xii.
xii.
20. 36.
Acts
x. 42.
ii.
James
13.
50
ing their
how they would like to have the Neither is God likely to ask prison furnished. those who remain wilfully obstinate in wickedness,
what accommodation
He
Whether men think the punishment threatened to them too severe or not, it will make no difference. If there is any possibility of eternal torment in
hell,
no reasonable
certain
Italian
person will
run
the
risk
of
such punishment.
A
even
nobleman had
God.
of
lost
all
faith,
clergyman,
long
con-
who was an
vince the
intimate friend
his,
had a
to
efforts
nobleman by
in
letter
were
in vain.
On
discussion
with
him.
The
the
is
fruitless.
At
last
" Sir,
either
there
God
there
or there
risk
is
none.
If there
be no God, you
lose or
is
But
if
a God,
before
how
Him,
will
you
fare,
if
appear
Whom
you
deny?"
his leave.
With
these
The
question
of
the
eternal
itself into
the
part of the
average
Christian
sinner?
Are we
:4*-
51
and the justice of God is not woefully inadequate? What do we know of the wickedness of sin ? Shall not God take a very different view of the punishment
due
to unrepented deliberate sin,
as
we do
mist
of
he be guilty of
wilful,
unrepented,
personal sins
as for the
all
eternal punishment,
certain kind
we can say
is if
this
either a
justly deserved
it
;
by
a reprobate soul, or
there
is
is
not
is
so deserved,
no room
it
for just
complaint
inflicted.
if it is
not justly
not,
deserved,
ever,
will
not be
It
must
is
how-
be forgotten, that
in
this
God
is
He
as just as
in
He
fact
merciful
life
He
;
shows mostly,
will
only
be
fully
made
But though God will pass judgment without mercy on those who have shown no mercy, ^ the mercy of
God
bation
infidel
to receive a
reward
do.
happiness in this
the next.
or abatement of punishment in
and of
James
ii.
13.
52
or no punishment for
numerous grievous
sins of
When
man
falls
supernatural merits he
may have
in
moment he
by
his
repentance, he
reinstated
free
his
former merits.
Anybody who
of
all
dies
throughout
eternity, the
reward
though he
may have
man
in other words,
it is
to gain
which he
if
will
reward,
God
it
was due
forgiven
to
which was
:
at
any time
is
is
9.
Many have no
of the eternity of
It
believing in
future
duration.
view,
may seem
many
divines
argue that
there must
be
53
fact that
punishment
His
sanction
for the
God,
in
infinite
holiness,
had
to
provide an
efficient
for
punishment of a purely passing nature were sufficient to deter the evil-minded from crime and injustice. To meet the objection that there is no just proportion
between a
sin
of a
moment and an
endless
punishment, they point out that the guilt and gravity of sin must be chiefly determined by the infinity of
majesty and holiness of God, against which sin
offence,
is
an
on a principle analogous to that on which the morality of an action is mainly derived from its
object.
it
is
sufficient to
remember, that
is
by an infinitely just God therefore there is no eternal punishment which is not justly due to sin
committed.
cannot change these facts and principles, and shall not stay to consider the arguments advanced
for the justice of eternal
We
punishment.
facts
They
are too
however,
pause one
moment
to
ask,
God
to arrange
To
of sanctifying
How
is
this to
be brought
54
about ?
has a free
will.
Is
he to be forced into
repentance?
repentance
Can a forced repentance be called Can we expect that God, after giving
force
and
left
him
ning and
Before
God made man from the beginhim in the hand of his own counsel.^
life
man
will
is
evil,
that
which he
God
has
done and
does
wisdom,
men from
not, after
will
He
will
He
will.
But
sins?
Can we
believe that
God
will
His indulgence with the abuse of their freedom, and that they will be allowed to play fast and loose with
Him
for ever?
Would
it
ment and
God
to permit
His
own time
for
:
repentance?
"
Commit no sin, do no wrong, but, however much you may indulge in sin, you may change when you are tired of it and then enjoy an eternal happiness ? " Would
Would
it
Can
1
men who
Book
55
and goodness as well as the terrors of eternal miseryare clearly put before them ? or is God to force men
some sort of saving repentance, and so to put a premium on continuance in vice, in the shape of
into
man were
persons
refrain
who had never done him the slightest wrong, we might naturally expect that he would not refuse to do so. Yet when the troops of
against
Versailles entered Paris in
1
bayonet-
declare
themselves, few
refrained
from
depended on the
disposition
word
they
uttered.
This
unbending
II. THE
It
is
FREE WILL
own
sad that a
man
Why
did
God
men
did
Why
He
give
them a
abuse.
free will
He
its final
10.
Is
In
all
there
is
is
appetite,
and
this
appetite
of
kind that
in
life.
By
virtue of
feels
an
innate,
connatural
craving or longing
goods proportioned to
is
respective nature.
Man
endowed with reason, hence there is in him, over and above his animal cravings, also a rational
appetite.
is
The proper
good
what
is
and
drawn to nothing with irresistible necessity except to what is clearly understood to be desirable in every respect. Finite goods and the infinite good as conceived by reason in our present
this rational will is
66
57
good
on
in
life
forces.
It
is
free,
not
the choice of
its
own
its
object, but in
making
own
intrinsic, rational,
and
may
advantages
choice.
of,
This rational
the ruling
is,
power
It
is
in
its
man.
Accordingly
it
is
also
naturally free in
actions.
own inward
certainly
choice of outward
sometimes, in
fact,
Outward actions may be enforced or prevented by physical violence in opposition to the will. Moreover, a man may be carried away by
force of habit, uncontrolled fear or passion, nervous
excitement,
or
morbid and
diseased
actions
cravings
in
of
of
natural appetites, to do
some
spite
but this
is
not
commonly
the case
when
man
is
in a
strength,
system.
and the right adjustment of the nervous This kind of involuntary action under such
58
control over
stances, but
free in
all
circum-
the
actions,
much
its
is
determining
own
What
1.
are
some of the
By
virtue of its
is
rational
and
spiritual
nature
the will
does, in
beyond and above physical force, nor the present condition of our knowledge and
the intellect propose
everything, nor,
in absolutely
intelligence,
in truth, anything, as
every respect.
The
will
If the will
were not
free,
there could be no
nor of punishments
deserving rewards.
deeds, nor of
merit
Yet
in every
language and in
all
common
3.
life
nations.
If the will
among
free,
all civilised
nations
If the will
were not
of commercial
civil
intercourse
59
and especially also regarding marriage, would be false, unreal, and absurd.
5.
In
many
;
cases,
clearly
conscious, at
it,
a thing or not do
to
do
several things
will
which they
choose to do.
it
;
A man may
he
choose
may
take a walk
some church service or to visit a friend, take a rest, play some game, read, write, or do some other work. He feels that he is free in his choice, and that he can and does reason about it He can make up his mind he can reconsider his choice and change his mind again if he wishes to do so.
or a drive, go to
;
6.
It
is
we
are capable of
fully
A man
feels regret
when he has
e.g.,
killed
somebody
or done
is
a regret,
complexion
he
may feel
own
an
evil inclination,
his life if
virtue, to
8.
do good
There are cases of most determined resistance to temptation even under most violent attempts at outward compulsion, and under persecution and
60
torture
;
instances
of most heroic
They
are
all
will.
unmistakable witnesses
freedom of the
the various
So
of
are
all
the codes of
;
and penal
all
so
are
systems
commercial,
civil,
political,
and
social life
"
to the other.
The
final
every
"
man
facts of his
said,
We
own experience," ^ for, as Dr Johnson know four will is free and there's an
;
end
on't."
II.
The
Intrinsic
We may
angels and
from the
is,
men in possession of supernatural bliss first moment of their creation. The question
how
could
He
have done
this
Could he have
all ?
or with
?
Would
The
soul
of
man
has
Further information on the will and on objections against and proofs of its freedom may be found in Psychology^ by Michael Maher, S.J., Longmans, Green & Co., 39 Paternoster Row, London. 2 The Old Riddle and the Newest Answer^ by John Gerard,
S.J.,
F.L.S.
61
and the
will.
Would we
all
souls
intellect,
He
such a thing be
freedom of
will ?
Free
will
is
How
How How
nised
How
methods
of
punishment.
sensitive to
demands on
their purse.
Yet
prison
it
The
wall
will itself
cannot be put in
fetters.
No
;
chain
will of
a determined
man
no prison
able to deprive
him of
his
manly strength
freedom
of
soul
because some
no reason
?
for depriving
everybody of
to,
its
advan-
be reduced
if
this
were
62
speech.
therefore,
be
condemned
to
Some
people
make
a bad
use of money.
Should
money, therefore, be abolished ? Some people make a bad use of the printing press and of books. Should all books, therefore, be destroyed, and printing altoWould not a measure like this gether forbidden? give rise to an outcry of indignation from one end
of the country to the other?
have withheld
it
it
from us altogether ?
Suppose
man
into
and
to put
him
widest knowledge
at the
human
nature,
but,
same
time, to deprive
him so completely of
he should be entirely
own
would not
this con-
We justly
:
pity persons
who have
is
a companion power to
It
is
human
reason and
is
gence.
difficult
to
say which
the
more
man would
itself,
only of
its
exercise
an unnatural and pitiable condition would he be Take away the free will from man, and reduced to
!
all
his
manly
virtue
;
and energy
he
is
is
crippled
he
is
no longer a person
rights;
his intellect
63
Certainly he could
do no
he
do
anything
incapable of
virtue
;
sin,
he would be also
he
demanding punishment or deserving reward. Without the freedom of his will his life and existence
would be frozen into a kind of stagnant, mental necessity
colourless,
12.
What God
is
this
He
us with a free
will,
moment
of
our existence.
Some ascetical writers and speakers make use of expressions, which seem
committed
reason
sin in
is
This
probably the
why some
They were
created in the
perfection of
of grace.
From
the
moment
not
the
of their exist-
happiness, but
divine vision.
The
trial
first
and probation.
64
There
no
possibility of
anybody committing
sin in heaven,
in the
beatific vision.
The object of the will is essentially what is good. To this it is drawn by a kind of inward necessity, which is its own natural desire and choice. The
will
is
or appears to
be good
it
naturally
it
and
clearly
In the light
the order
all
God and
He
all
wise,
and
sin is clearly
understood to
be
every respect.
ment of the
sin as
it
though
because, seeing
will
it.
cannot choose to
Had God,
and men
in
they could
Since
God
foresaw that
their
freedom and
of
be eternally
was
in
it
not unkind
this danger,
the
enjoyment of eternal
would have been kind, on the part of our Creator, to put us all straight into heaven
certainly
65
first
still
to put us
on our
trial,
as
He
?
us to gain merits
The original idea and intention of God was this, that we should all come into possession of the eternal divine happiness, but that we should, in virtue of
our free
will,
have
it
in
we
are destined,
by rendering
Him
By
will
and allowed a
receives
time of
we
shall
:
enjoy in
it
it
increase
is
increased
by
additional
rewards which we
reward,
it
merit,
and, through
being
made a
is
enhanced by a very
special motive
At
for,
same joy and pride in possessing them as they experience when they earn them as prizes ? Suppose two neighbours have each a boy at a certain school. On the speech day, one boy brings
home
The
father buys
66
Which
same make and value. the greater pride and joy and
pleasure
satisfaction?
The
natural
is
one
feels
in
it
possessing a thing
is
enhanced by the
fact that
We may
come
various ways.
He shows
way
in
which he obtained
possession of
tell
it,
He may
he
us that he inherited
it
from
received
he made or earned
his father,
himself.
in the
If
he inherited
it
from
;
he rejoices
cherished association
if it
his friendship
it
if
he
made
it
himself, or earned
by industry, or
the right and
some deed of
title
own
merit.
Thus
by which we possess a valuable thing is itself a source of gratification which gives zest, and, as it
were, a
new
enjoyment of
its
possession.
We
heaven by right of
grace, children
heirs of
by sanctifying
:
of God, and,
if
God and
Romans
viii.
17.
67
and friendship entwined about a gift, cannot be wanting to our enjoyment of heaven, for whatever other rights and titles we may have to its
possession, these themselves
God has
and
given
us, of
His own
and choice
and the grace, without which the possession of heaven, or of any other blessing, would be clearly impossible.
love, the existence, the life
We
bliss,
titles to
the heavenly
first
had we been
in its
moment
earned
we
it,
so as to be able to enjoy
as a reward.
kind.
Now, though
is
soul
is
and shares
God
one
Himself.
The
beatific
existence in heaven
is
God incompatible
God
merit,
in
eternal joys
and advantages of the right and title of by virtue of which we might claim and enjoy
He, therefore, appointed to us
in order to enable us to
trial
heaven as a reward.
a period of
on earth,
68
own
and goodness,
his
no rights of
own
in the
sight of God, as
men have
rights regarding
men,
which put
men under
on laws objectively established outside and above It is clear that God can be under no themselves.
such obligations to a creature.
own
men
by
or
human
and
idea of justice,
men
we
distinct
positive
promise
we do
in the
state of
His grace.
for
who
your
are
"
persecuted
the
sake
of
righteousness
is
reward
heaven."^
He
calls
the
man
blessed
who does
"
be "recompensed
come
he render
"
^
man
"
Behold
"
come
quickly,
and
my
reward
is
to each
man
Then
each
to his
own
labour.
1
fellow- workers."
xiv. 14.
^ i
Math.
iii.
xvi. 27.
12.
Cor.
8.
69
ment of heaven, but also the satisfaction of enjoying This is the reason, it as our own and as due to us.
or at least one of the reasons,
why He
chose not to
first
moment
period of
during which
He
could enable us to
and an
inalien-
happiness.
Who
position to which
satisfaction, zest
man
is
raised,
and relish, we possess heaven by our own right, eternal enjoyment and possession ?
What
is
man
in the sight of
^
God ?
"
All
men
are
Man's "days are as a shadow that passeth away," - for it has been said to him " Dust thou art, and unto dust shalt thou return." ^
earth and ashes."
:
Yet the Providence that sends him forth for the purpose of probation, on a weary pilgrimage to the
grave, has so arranged that, on
its
and claim heaven with its divine and eternal wealth of beauty and glory, joy and St Paul gave happiness, as due to him in justice. Abba, Father
!
"
"
felt,
was
2 ^
cxliii. 3.)
Genesis
iii.
Rom.
viii.
15.
Gal.
iv. 6.
70
due
him
words
"
The
time of
my
:
departure
is
come.
good
fight, I
have kept
the faith
henceforth there
laid
up
for
me the crown
me
at that
day
but also to
all
them
The
"
righteousness to be awarded
righteous judge."
by the Lord
as the
who
"
God
is
not unrighteous
13.
man
" shall
receive his
at the
to his
own labour"^
righteous judge."
be without reward.*
^
We
are God's
fellow-workers,"
and
can, every
natural merits,
by which our
be increased.
Were we
As we
^
are,
Timothy
*
Hebrew
ix.
vi. 10.
^
i
Cor.
8.
iii.
8.
Math.
X. 42.
Mark
40.
Cor.
iii.
71
meritorious while
or, at least,
if,
we
God's grace,
may
be made so by a good
it
intention, even
be ever
so indifferent.
How
God
The
least of
merits
means
all
an
increase
of
supernatural
happiness for
in the present
Why
should
God
impossible for us to
make an
estimate of the
we can form no idea of the extent to which those who try to serve God increase their eternal happiness
by the merits they gain
entirely
in
in this
life.
God
are
There
is
nothing
of the
human life that can serve as an illustration way in which God deals with men, and of the
ordinary indulgence
extra-
He
shows to repentant
in
sinners.
To
illustrate the
manner
from the standpoint of human transactions, we would have to invent some supposition which would jar on
common-sense
as extravagant
and absurd.
There
is
72
tions
however,
if it
unbend from our attitude of punctilious precision and stoop to devise the following absurd supposition
:
The Raja of Andipoor, one of the native princes of India, made over his territory to the British crown. The officers of his little army were not
only recognised
receive,
in
as
British
officers,
but
were
in
to
addition to their
regular
pay, special
additional
the
them joined an insurrection which broke out. The government issued a proclamation, calling upon the disloyal
service of the government.
Some
of
officers
to
return
to
their
allegiance,
holding out
by a certain day, and threats of banishment or imprisonment for life to those who The insurrection was put would fail to do so.
down.
their
The
insurgent officers
rebellion
were
returned to
their
allegiance
received
back
their
moment they
made their submission, they were, like the officers who had remained loyal throughout, magnificently
rewarded with honours, decorations, and increased
pay
for
crown.
the
Raja of Lindore
Government.
offered
territory
to
the
British
73
his
representative
proposed
that
officers
army, with the pay of their respective rank, but they were to have no commission, and were not
to be called
upon
The Raja and his officers demurred to these terms. They expected the same terms which the
government had offered to the
officers
of Andipoor.
The
that
British
representative
officers
pointed
out
to
them
some of the
might prove
disloyal, as
was the case with those of Andipoor, and that insubordination would have to be punished with
the utmost severity.
To
he proposed to give
them
honorary
ranks
and
titles.
Was
and the
proposal
acquiesced in
if
was
but
if
them
for
for not
them a com-
have answered
foolish.
"
We
own affair. Those officers of the Raja of Andipoor who actually did revolt, but eventually made their submission,
If
any turn
74 are
by far greater advantages than any of us can ever hope to attain, however loyal-minded we may be why should we be deprived of most valuable advantages and debarred from promotion, merely because there is a chance that some may misconduct themselves and get into trouble ? None will do this
unless they be foolish, wicked, ungrateful, and in-
excusably obstinate.
sideration than those
Do
who
con-
God can
afford
to
give
eternal
Should
millions
He
heavenly
and
thus
have
deprived
for
all
eternity of
happiness, and
He
force
eternal
ruin
ception
wilful
of
those
who
folly,
ingratitude, wickedness,
all
and
final
im-
penitence,
men
will
derive
immense
eternal
God
has given us
Placed as
we
are,
we
our
in
can, every
trial
moment during
fail not,^
and probation on
all
earth, lay
up treasures
heaven which
vi.
20
cfr.^
Mark
x. 21,
III. THE
14.
MISERIES OF LIFE
It
may
advantages of a period of
ment of
God
men
He
them
human
race to a
of
toil
As
it
is,
sideration will,
little
is
noblest
human
and
life
is-
revealed,
and
and
and
sickness, of temptation
trial
suffering, of difficulty
across
have
been
any
76
ance,
of repentance
and
forgiveness,
and compassion, or for the exercise of many other virtues, which bring out and develop greatness and nobility of soul in its most beautiful and perfect types? Charity, a seraphic gem which shines
brightest
in
the midst
of
poverty and
suffering,
little
more than a
virtue in
name, while benevolence, kindness, prudence, courage, humility, disinterestedness, and generosity would, at
best,
tints
indeed.
intui-
Unless seen,
tive
some way
or another,
by the
penetration of
the beatific
vision,
we
could
been
actual
brought into
existence
of virtue.
in
sense,
into
even so
as
to
deserve
the
name
In
is
is
not only
it
Is
wrong
open mines, to dig out heaps of rubbish, and to put thousands of men to an irksome and repulsive
to
God cannot
yet
will that
He
willed the
creation
He
will
foresaw that
and do wrong.
He
it
and sought
to prevent
by moral
sanctions.
One
GOD AND HUMAN SUFFERING
of the
77
reasons
why He
did
not
absolutely
and
physically
good
it,
He knew
for
innumerable opportunities
and heroism it has proved, as it were, a prism refracting unnumbered rays of moral goodness and excellence, which by no other means could have been
;
Nor
merely ornamental
dark
background of human misery and sin, may delight the eyes of angels and of saints, and may, perhaps, on some few occasions, win admiration from the dull
and narrowed vision of the earthly pilgrim they are not mere barren gems, which, like diamonds, meralds, and rubies, produce nought but a pleasant
;
light
and colour
in the
is
eyes of
a seed
men
infinite
God.
78
for
His sake,
not
without
its
reward
^
;
widows and orphans, to the sick and dying How meritorious must be countless acts of love and kindness to neighbours, relations, friends, and even
in their
enemies
hour of need
It is
impossible to
form the remotest idea of the value of such merits. They are bound up with the immensity of eternity,
of
and
generosity
no merit in suffering as such ? Suppose two baptised infants were both to die before they reach the faintest use of reason, the one after
is
spirits
an unconscious baby-soul can possibly enjoy, the other after a precarious life of illness, pain, and
what certainty have we that the child of tears will not have greater joy in heaven than the other, which constantly beamed over with happy smiles ? Many divines, at least of the Eastern and
privation
:
seem to be of opinion that the infants who were killed by Herod enjoy special glory, not only by virtue of their innocence, but also by virtue of their martyrdom, though theirs was wholly
unconscious.
there
is
Are we impressed with the idea that no merit whatever in suffering, when we read
x. 42,
See Matt.
and Mark
ix.
41.
Luke
xvi. 19-25.
79
up and lift up their heads, because their redemption draweth nigh ^ and says " Blessed are they that mourn, for they shall
bids the suffering look
be comforted
cuted
for
"
;
"
righteousness'
theirs
is
the
kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake.
Rejoice and be exceeding glad, for great
is
your
!
reward
for
in
heaven
"
;
"
Woe
!
ye have received your consolation. Woe unto you, ye that are full now for you shall hunger.
Woe
now
for
:
you
shall
mourn and weep." * " Blessed are ye poor for yours is the kingdom of God. Blessed are ye that hunger
now now
shall
for
for
ye
shall
be
filled.
ye
shall laugh.
when men
when they
shall
separate you
name
is
Son of man's
:
sake.
for,
behold,
your reward
It
is
great in heaven
"
calculated that
;
Adam
and Eve
lived
about
900 years after their fall, we may presume, their life was one of repentance, hardship, and toil, by which
they gained a certain amount of merit.
lived
Had
they
sin
900 years
in paradise without
committing
and had
^
their love of
28.
vi.
^
God been
Matt.
v. 4.
^
jM[att. v.
vi.
0-12 .
24 and 25.
Luke
20^3.
80
it
was after their repentance, is it likely that they would have obtained as great merit and happiness as they did by their life of penitential labour and
endurance?
The
of God,
question
as
to
whether there
to save
is
merit in
suffering as such,
may be
hand
Who
arose to
judgment
the
meek
all
of the earth.^
We may
Who
He
possibly can on
all
those
who
"
mourn," ^ and
largely
who labour and are heavy laden.* The merit of what we do and depends on the motive by which we
suffer
are animated.
Any
fear,
supernatural motive, be
it
of hope or even of
the
more
unselfish
and
free
is
the merit.
As
germs of disease, so suffering checks the taint of base and selfish feelings, which so easily insinuate themselves into the folds of our hearts, and impair purity of our motives and intentions. Suffering chastens the soul and its aspirations, the mind and its views, the heart and its affections, the will and its motives.
Our
1
by hardship and
2
suffer-
Psalm
Matt.
Ixxvi.
V. 4.
9 (Ixxv.
10.)
Psalm
Matt.
ciii.
(cii. 6.)
xi. 28.
81
water
is
layers of the
filter.
Whatever tends
to free us from
selfish motives,
must help
will,
and gives
exercise.
raging storm
To advance
guns
is
an act of manly,
loyal
valour,
giving proof
when he
the sparkling
Difficulties
cup
in
and
suffer-
of will and
of purpose.
They
try earnestness
There
beauty and merit even in each least aspiration of virtue breathed on the playful wing of joy, but there
is
greater and
more
depth and
vigour of determination
and
trials.
a rich
source
of
merit,
because
it
it
compels us to practise
would, otherwise, be
many
virtues, for
which there
It
little
or no occasion.
often
82
literally
of
necessity,
or
rather,
In temptations and
hope, patience,
will,
fail
by the
practice
There
is
no
trial,
We
case.
Therefore
sin
we
much
and
suffering,
selves
we cannot hope to find a full and complete answer, as long as we cannot read it in the light of God's own eternal, unlimited
dealings with men, to which
knowledge.
It is difficult for
us to avoid mixing up
We may
depending on
it,
because
God
Yet
this
is
the
is,
view people
The
consequence
more they think about the problems of human existence, sin, and misery. We may also think of God as knowing the conduct and final destiny of each and all by His eternal
maze
83
This
is
the
true
men
can be justly
take,
we cannot
and we cannot possibly place ourselves out of time, not even in imagination. It is,
live in time,
we
destiny of creatures as
far as
clear,
it
God
sees
it,
especially in so
depends on personal
free will.
God
sees
by
same
and
results
and
All-knowing
He
cannot err in
wisdom, and
kindness.
We
and even of these we have only a very limited and one-sided view. It would be unwise to
expect that we,
who
There
can
is,
who
be
fail
to see that,
there
is
a God,
He must
infinitely just
wisdom and
foresaw
punishso,
God
created those
whom He
would
ment,
suffer, or sin, or
even be
lost in eternal
He must
though we
faction.
may not be able to see it to our satisWhat we can see is, that God knows how
the sufferings of this
life
to turn
all
into a source of
who do
own
84
conscious
that,
even
in
the case of
eventually
lost,
there
justly deserves,
and
what
brought on
itself
by
its
own
fault.
i6.
" Trials
may
that,
so impatient and
from gaining,
the
am
not
my
soul itself"
Such
is
pathetic
complaint often
are you fearful, that
made by
encourage them.
little
Why
and you of
shall shall
faith ?^
quench,
? ^
He
send
judgment
unto
victory
We
know
and
for
we
are
us,*
Who
loved
Therefore,
we
know that all things work together for good to those who love God, to those who are called according to
His purpose.^
^
Matt.
viii.
26.
22.
26.
^ * ^
Matt.
xii.
viii.
and Isaiah
xlii. 3,
^
^
Rom. Rom.
viii.
viii.
Rom. Rom.
viii.
85
inmost folds of our hearts, and influence and strengthen the will without interfering
the
with the natural course of feeling and sentiment. Natural feeling and sentiment are only in so far
imputed as
merit or
sin,
as
command
will
if
the
way
bility.
As
all
personal
sin,
so
all
personal
merit
Such sentiments or affections as impatience, ill-will, and resentment are natural to our fallen nature, and spring up as circumstances occasion them. There is
a close natural affinity between
will
in
our
it
The
will,
therefore,
it
is
naturally
drawn
be restrained by reason or
the changes and moveare
will,
;
divine influence.
to the rise
We
fall
and
and
ments of our
deliberately
feelings
we
not often
clearly
conscious of an
act
of the
except
when we
are, therefore,
very liable
wilful,
sentiments as
86
has no part
special study
them.
it
their
may
but theirs
is
a triumph
won only
after
years
of
patient, constant,
Even
and
in
not,
character
He
merely enables
withhold
faulty.
its
is
sinful
or
even
but
The
grace
thus
insensibly
an easy but
conscious practice of virtue mildewed by self-complacency, insures to the soul every possible advantage
of
virtue
truly
humble and
solid.
Unholy and
God
souls, to accept
trials
to
that,
the more
sciously.
To
those
who
87
human
same
of
the
mass
of
all
the
Mahometan
parts of
countries
America and Europe, and of what is left of the native population of Australia and New Zealand
!
witness, in Africa,
and
in
many
of
the islands of the Pacific Ocean, the victims of shocking superstition and cannibalism, burnt or tortured
to death
Again we stand
inscrutable
in the face of a
mystery of the
Providence
of
God
world before
Him
is
and as a drop of the morning dew that upon the earth. But He has mercy upon
down
because
He
can do
all
things.
He
men
For
has
He
loves
:
all
things
He
it.
made
He
did not
How
Lord,
could anything
if
or be preserved,
not
Who
loves
souls,
spares
He
heals the
He
down
the meek.^
^
Psalm
cxlvii.
(cxlvi. 6).
88
most ignorant, and most neglected of men. Was not He Who unfolded the book of Isaias anointed to preach good tidings to the poor, and
dullest,
blind,
and
who
are bruised
all.^
He
died for
May
we,
He Who
and judgments for all who are oppressed,^ will deal in mercy with those whose helpless misery on earth kindles a spark of sympathy and pity even in our
cold
and
selfish
hearts?
We
daily
wrought
in
the hearts
of those
who
;
suffer
but
we
is
very ready to
attempts
shall
mourn, they
is
beautiful in
This earth
view of
it
is
now no
cf.
Isaiah
Ixi. i.
'^
i Cor. v. 15.
(cii. 6).
Matt.
v. 4.
89
would instantly be reduced to a cold, black, hideous mass. What a dark, what a pitiful, what an appalling
picture of misery would
there no just
to enjoy
life.
bewildering wilderness of so
much
relief
vice,
injustice,
by the apparent
But
who
ment of
health,
success, honour,
and wealth.
the control of a
ness,
God
and mercy!
be,
Poverty, privation,
its
grief,
sorrow,
nature or
will of
its
name
may
the sufferer,
an occasion
for virtue,
and a stepping-stone
to a
harmony
of colours,
which
rises in a graceful
or,
the sky;
again,
how they
it
own
forms,
by an unseen ray of
90
and the
into
mystic well-springs of
eternal bliss
and evil still, but its dark and hideous stains may be wiped clean away and become occasions for repentance, humility, and similar most
Sin, indeed,
is
sin
virtues,
wicked and
;
unrepenting soul
As
human
action
itself,
show forth in marvellous beauty many of the attributes and perfections of God, the existence of which we otherwise would never have divined. But for human sin and misery, what idea should we have had of the divine humility, forgiveness, patience,
and
to
However
will
regrettable
may
on the part of
intelligent creatures,
we
cannot,
intelli-
anybody else, except to such as force evil consequences on themselves through wilful obstinacy in some kind of wickedness. So far from being allowed to harm others, as would, in the
or to
misuse of free
will,
from the
first
to the
91
by
making
it
an occasion,
if
advantage to
men
of good
What
new
creation
the
creation
union, so as to be able to
was the conception which thus enabled the divine Son to make infinite reparation for all sins ever committed, and to offer complete pardon and redemption to all willing to accept it ? Remedial
admirable
resources to counteract and
to
How
human
amply provided
Could
received
more
striking
Son of
God ?
race,
How
abandoned as it was to sinful oblivion of its Maker, and to utter intellectual, moral, and social ruin When a crowned monarch once in his life enters the humble homes of a few of his poorest subjects, and
1
own hand
some
encouragement
to the feeble
and the
sick
how do
92
Who
To
will
call
the
praise
the
memory
them.
The Son
of
the
and
and yearning
to
mould of clay,
child, a
Stooping
to
our poverty,
frailty,
became a speechless
sorrows,^ in
sin.2
all
working man, a
man
of
points tempted as
we
us.
are,
yet without
He
identified
Himself with
He
took upon
rejected.*
Himself our
infirmities,^
He
Who
condescension?
Who
who
upon the Son of God as their fellow-pilgrim in the dust ? What strength and comfort may be found in What a bond of union this idea in life and death
!
for us with
God
!
is
Son
is
Whom
we can say
well-spring of
^ ^
Our Father
^
" ^
^
What
*
a mystic
iv. 15.
Isaiah Isaiah
liii.
3. 3.
Hebrews
Isaiah
Matt. Matt.
viii. 17.
liii.
liii.
4.
vi. 9.
93
is
Himself bore
in
our
and
toiled
and suffered
our flesh
On
Holy
Writ,^
other
Eastern
churches, both
with the see of Rome, as also a considerable number of Anglican churchmen and Scotch Episcopalians
believe that the
His bodily presence among His people on earth under the appearances of bread and wine that He gives Himself to those who receive the
multiplied
;
eucharistic
communion
life,
for the
nourishment of their
souls to eternal
Him
Him,
Him and He
in them.^
and death
and
in the eucharistic
presence of the
suffering
Son of God,
that students of
human
of comfort into
its
well pause
its
and ask
Is this
mystic
possible that
God
men ?
dead
19-20
;
Mark
xi.
xiv.
22-24
Luke
xxli.
23-29.
John
vi. 56.
94
see a
hope
rise
They
everlasting
and
soul
glory.
degradation on
the
the highest
and
on
mind and
of fallen man.
This degrada-
and transformation of matter into What is lower and more divine beauty and glory.
glorious elevation
we
to
It
contains
many
of the very
atonement and
into existence
an order of
;
encumbered
able to raise
lie
but
He Who
Abraham from
by
and
of
His
elect
abode of death
life
decay to a
ineffable
a divine, an eternal
bliss.
beauty and
Behold,
tell
you a
mystery.
The dead
shall
be raised incorruptible,
and we
must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall death be swallowed up in victory. O death, where is thy victory ? O death, where is thy sting ? ^
shall
be changed.
For
this corruptible
The
to be
1
worthy
be revealed
Luke
iii.
8.
95
us}
the
Father.^
Holy Ghost
to glorify
Who
is
in them,^
and we
God
in
our
bodies.*
Our bodies
our bodies.^
are
members
of Christ,^ and
shall
we
that Christ
be magnified
If
now we suffer with Him, we shall also be glorified with Him/ For He will fashion anew the body of
sown in corruption, it will be raised in incorruption sown in dishonour, it will be raised in glory sown in weakness, it will be raised sown a natural body, it will be raised a in power spiritual body.^ It will be conformed to the body
our
humiliation
:
from glory to
glory.^^
the
all
of sin and evil will be wiped out even from the dust,
and dust and ashes will be raised to seraph heights of spiritual life and freedom, bliss and beauty
^
Rom.
I
viii. i8.
Matt.
I
xiii.
43.
Cor.
vi. 19.
i.
* ^
Cor.
vi.
viii.
10
20.
17.
iii.
^
^
Cor.
vi. 15.
iii.
^
^
Philip,
i
20.
Rom.
Philip,
21.
11
Philip,
21.
2 Cor.
iii.
IV. SOME
17.
ADDITIONAL DIFFICULTIES
his
Consent
are brought
into a
Some
into a
fail life
see
how
to
it
is
that
men
liable to suffering,
state of
what seems
as
to their eternal
consent.
I.
How
that their
might have been obtained before they existed ? Those who will insist, wisely or unwisely, on laying stress on
consent of
some kind
man
might be requested to consider that there are few who would prefer not to exist at all rather than to
live as
they do.
is,
nor ever
life is
man who
all
at
no time of
life
ever glad of
life,
but would
through
positively
In -any case,
who
never, in
their existence
96
who
will
97
those
who
be
attain
to
happiness,
divines,
as, in
the the
common
portion
will
who
die
without baptism.
eternal pain
positive
if
may
It is clear
God cannot
let
get
God had
its
either to act
He
did or
of the
He
the develop-
ment
human
present natural
course.
He
sum
of advantages
and
human
race in
mind of such all-comprehensive knowledge, and such a mind alone, can be trusted for the choice of
the best plan of dealing with men.
a plan, and
believe in
He
has
so
or
made as the wisest and best, even if we had ever many and grave misgivings about what we see
believe to be the case.
3.
From
is
clear,
God
is
not meant to be
always an intellectual
difficulty,
treat,
of
we can see that God is acting on a plan full wisdom and kindness, and on lines most conducive
all
men
of good-
98
will.
sideration
something
4.
else ?
God
is,
for
whom
own
essential,
personal
justice,
but
from this
He
cannot depart.
On
in
man
His
;
sight,
him on the other, no rights of him more perfect and reliable protection than he has Those in God's own infinite justice and kindness.
who
it
is,
as
it
to understand its
In real truth
all
rests
on this
principle.
It is satisfactory to
lines
on
view of
comes back to this if there is a God, He is and must be infinitely wise and just and kind, and we either are on the road to unending happiness, or, with His grace and a little goodwill on our part, we can easily put ourselves on or there is no God, it, if we are not already there and then all is wrong at best there is no certainty
;
all, all
and much confusion, much misery but not much happiness around us, and not the slightest hope of
lasting happiness before us.
5.
It is clear that
GOD AND HUMAN SUFFERING
not
fall
99
within
range of ordinary
;
human
customs,
it
views,
and considerations
still,
human
is
no ground
for
for
complaint
man
gifts
Without
be
left
any
will
may
to
it
be certain that
danger
child-legatee
might
express
unwillingness
be
What God
existence,
life,
the
to
these
it
are
inestimable
benefits
and
and
advantages which
to decline, were
at
it
in the
power of man
to
do
so,
which no
man
repine.
i8.
Prospect of
reprobate
is,
finally
God
has given to
man
a soul which
of
it
its
nature,
immortal and
indestructable.
Can
be
100
reasonably
that
God
should
be
so
inconsistent as
tructible
2.
?
destroy what
He made
indes-
God
infinitely
and must be infinitely just as He is kind. What ground have we for asserting
is
that the
demands of justice would be fully satisfied if the wilfully and finally reprobate were eventually removed from existence? To some it may seem
that justice would be fully satisfied, but
there are
divines
who deny
and
final
that
this
would
be
the case.
come
to
an absolutely
judgment on
this question.
Who
human
comes up to the ideal of the divine and infinite justice ? What do we know of the gravity of the guilt of mortal sin or of the various kinds and gradaThe fact that tions of the eternal punishment?
eternal
is
no
proof that
is
so.
We
falls
shall not
measure of
justice
till
in
the
punishment of
wilful final
wickedness
the great
day of manifestation, when we shall see man's dealings with God and God's dealing with men in the full light
of truth.
will fully
God
in
their
reprobate.
latter
be
convinced
?
of the
punishment
it
It is
will see
themselves.
commonly Whether
101
be the case or not, they will not be able to change the eternal decree, nor to deny or to palliate their
guilt.
They
will
and through the teaching of His church, God has given clear and positive warning that the final punish-
ment of the wicked will be eternal. They will not be able to deny that they received sufficient, nay,
abundant graces to
live so as to
be saved.
Moreover,
wisdom and the power to adjust the eternal condition and sufferings of each reprobate
the
soul to the exact
God has
the case, as
for just
it
If this is
is
no room
complaint
of conscience,
His resources of wisdom and grace, can so protect and assist everybody, under all possible circumstances, that willing
3. is
Though God,
infinite as
He
in
souls
may
a
all
injustice
and
still
He
had to
moral order
calculated
to
its
ensure the
well-being of
vidual
human
society
and of
member.
He
accordingly laid
down
and just code of natural and positive laws, and arranged both to encourage their observance by rewards and to enforce it by penal sanctions. It was necessary for
the protection of the good and the
weak
that these
102
penal sanctions
made
effective.
It
is
good and
wicked.
fails to
the
injustice
of the
Even
restrain
men from
;
injustice
is
and
sin
and
still
it
protection which
injustice
God
could give to
men
against the
and wickedness of
Could
it
and reasonably be expected that God should have withheld this most efficient, nay, this only
from those who are sorely in need
it ?
effectual protection,
Were God,
1.
He
would
those
Deny
it.
efficient protection to
deserve
2.
He
would
fail
For
all
certainty.
He
would
He
Many would
it
restrained from
tion.
by the thought of
final annihila-
GOD AND HUMAN SUFFERING
19.
103
whose eternal reprobation He foresaw? sight this would seem very easy and 1. At first
simple, but in truth this
is
far
case.
men not merely as individuals. He has made men a human society, and to the human society He has assigned a wise and practical system
God
deals with
arranged to create
human
souls in
Is
dependence
expect that
tions
on
this
system.
reasonable
to
to this system, so
if
called
a benefit
of
tion?
2.
God
an admirable
of
all
classes of
men
bound up and intertwined with that of the physical and social The life and development of the human society. suggested departure from this system would touch the very roots and life-springs of human society and the foundations of its social fabric it would imply a
the moral elevation of
is
man
closely
104
radical
and almost complete abandonment or overthrow of the whole plan of the physical and moral development of the human race, originally devised
It is perfectly certain
God
has
arranged
is
it
most deserving
would be
souls,
would be
fully in
keeping with
be sure that
infinite
4.
infinite justice?
it
We
certainly cannot
in
Would
God were He
fulfilled ?
to give
life
to souls
when
the
is
condition on which
He made
human
to
Would
to
men, and
to the
constitution,
interfere
with
its
natural
such
inconsistency
if it
be
in
keeping with
infinite
wisdom, even
expect
is
anybody?
Then,
who
could
God
to
act
with
men
it
And
could
justly
that
God should
105
men?
We
large
that
the mis-
conduct of evil-minded
men
number
the
of their fellow-men.
Most
the
evil-doers,
especially
most
reprobate,
are
cause
to
or
occasion
of
temptations
and
suffering
many
These temptations and sufferings are occasions of an immense amount of merit to countless souls, who would be deprived of these merits and the corresponding measure of eternal
other persons.
happiness, but for the wicked.
fited
The
souls so bene-
by the sins of others would have no reason to complain were those occasions of merit not given
them, but can we wonder,
deprive millions
of
if
God
Should
He
not
have given
existence,
life,
personal
freedom, and
all,
whilst
He
knew
that,
to their
own
to obtain
is
When we
own common-sense
106
True,
is
horizon
in
we cannot expect to see and to understand all the details of the way in which God deals with men still, the more we consider its general outlines, the more we are forced to the conclusion that He
;
has devised
all
dealings with
men
God
of infinite
wisdom,
justice,
and kindness.
20.
Conclusion
not vouchsafed
all
No
and and
is
doubt,
God has
;
to
explain
He
has done
doing
as links
in the chain
of the great
divine plan,
we have assumed
as
possible several
we can
assign
no proof except the probability they derive from their harmony with the whole cast of the chain
we shall not be able fully to comprehend the wisdom of all the details of God's dealings with men still, we can
moreover, as long as
live
we
on
this earth
and understand that there is reason and consistency, wisdom and justice, mercy and kindness in it. The more we consider it, the more we are impressed with the
see the general ground lines of His plan
filled
with
elevating
aloft
with soul-stirring
107
An earnest
and thoughtful
no satisfaction
in atheistic or agnostic
philosophy.
To
the
atheist,
"humanity
is
but
a transitory
we soon
perceive
when
we
set
it
on the background of
^
infinite
space and
eternal time."
"
nature, which
its
exalted
pistic
itself into
an image of God in
the
level
anthro-
illusion,
sinks
of
placental
summer's day,
^
The
best
we can
desire
after
a courageous
is
life
the
This
is
who
disbelieve
the existence of
God
final
disappointment in death.
hope.
It is
a philosophy without
What
in their
hems
^
The tombstone
xiii., p.
87.
108
is
aspirations.
To
those
who
wisdom of agnostic
At
may admit
overshadowed by
eternal
their uncertainty of
awe
inspiring
attitude
issues, over
which
their
agnostic
and
all
their happiness
darkened by a shadow
from
the
unfathomed
a philosophy
Theirs
is
without certainty
hope.
theirs, too, a
philosophy without
Without the Christian recognition of man's free will, unseen helps of divine grace and eternal rewards
of merit,
it is,
and
satisfactory
explanation
of
wickedness
often
successful
and unrequited, poverty and pain, grief and sorrow, hardship and distress, cruelty and injustice, misery and suffering of every kind often endured without any fault on the part of the sufferers. Well may
a
man who
is
"
How
man
to
could
to
do
"
To
all
appearance,
men
are
left
do as
they
like.
partially
"
109
barriers
to
vice
and
injustice,
set
up by
some slow and halting human administration, the wicked seem to enjoy unrestrained liberty to abuse their influence and power as they list. Hundreds and thousands of their fellow-men seem to be entirely at their mercy, without any power to protect themselves against injustice
man
seem
with
say
"
How
man
The mind
of
is
We
armed
power, and
!
man
powerless against
overwhelming wrong
bestow
free
will
It is
only a
God
of infinite
Who
can afford to
its
on a creature, to allow
free
He
can afford to
liberty
and power
to
and to let them use or abuse it as they choose, for He knows how to assist and to sustain, by unseen helps of grace, those whom they wrong He knows how to turn the sins which the wicked commit, and
;
the
wrong and
injustice
who
and the heart true contentment and peace we find in it definite and clear, full and certain information about our origin and destiny, about our past and
:
110
future,
the great
issues
faith
and problems of
lining
life.
is
is
literally
its silver
ment, or pain,
From
the
cradle
the
grave
we
are
over-
shadowed by the almighty providence of the infinite Love, and surrounded by a mystic light of hope shed on our pilgrim path on earth from distant vistas of a no misfortune or disappointment can fall better life upon us, which is not lightened by some kindly ray of Christian hope the pillow of the sick or dying is
;
cheered by
light
its
its
sweet
hope and joy and consolation, as if set with brilliants and transformed into the gates of
irradiate with
Paradise
The day, nay, the eternity will come, when those who have suffered most will bless the days in which
they have been
afflicted,
and
evil,^
for
what they
will
look
affliction
for
them a surpassing
sufferings of this
The
What
will
be
for
18.
it
is
not given to
^
men
to
comprehend,
^
Psalm
2 Cor.
iv. 17.
Rom.
viii.
111
eye has not seen, nor has ear heard, nor has it entered into the heart of man, what God has prepared
for those
who
love Him.^
All
we know
is this,
that
God
His
elect, especially to
those
who
God
God
His
ineffable
and
I
inscrutable
goodness
and
Cor.
ii.
9.
PRINTED BY
RDINBURQH
DATE DUE
MY -2
'92
JA15'9^
NOV
2 7
19 96
DEMCO
38-297
9099
i
BT160 E35x