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god the invisible king-第26章
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upon every ordained priest and minister as his first act of faith。 Once that he has truly realised God; it becomes impossible for him ever to repeat his creed again。 His course seems plain and clear。 It becomes him to stand up before the flock he has led in error; and to proclaim the being and nature of the one true God。 He must be explicit to the utmost of his powers。 Then he may await his expulsion。 It may be doubted whether it is sufficient for him to go away silently; making false excuses or none at all for his retreat。 He has to atone for the implicit acquiescences of his conforming years。
10。 THE UNIVERSALISM OF GOD
Are any sorts of people shut off as if by inherent necessity from God? This is; so to speak; one of the standing questions of theology; it reappears with slight changes of form at every period of religious interest; it is for example the chief issue between the Arminian and the Calvinist。 From its very opening proposition modern religion sweeps past and far ahead of the old Arminian teachings of Wesleyans and Methodists; in its insistence upon the entirely finite nature of God。 Arminians seem merely to have insisted that God has conditioned himself; and by his own free act left men free to accept or reject salvation。 To the realist type of mindhere as always I use 〃realist〃 in its proper sense as the opposite of nominalistto the old…fashioned; over…exact and over…accentuating type of mind; such ways of thinking seem vague and unsatisfying。 Just as it distresses the more downright kind of intelligence with a feeling of disloyalty to admit that God is not Almighty; so it troubles the same sort of intelligence to hear that there is no clear line to be drawn between the saved and the lost。 Realists like an exclusive flavour in their faith。 Moreover; it is a natural weakness of humanity to be forced into extreme positions by argument。 It is probable; as I have already suggested; that the absolute attributes of God were forced upon Christianity under the stresses of propaganda; and it is probable that the theory of a super…human obstinancy beyond salvation arose out of the irritations natural to theological debate。 It is but a step from the realisation that there are people absolutely unable or absolutely unwilling to see God as we see him; to the conviction that they are therefore shut off from God by an invincible soul blindness。 It is very easy to believe that other people are essentially damned。 Beyond the little world of our sympathies and comprehension there are those who seem inaccessible to God by any means within our experience。 They are people answering to the 〃hard…hearted;〃 to the 〃stiff…necked generation〃 of the Hebrew prophets。 They betray and even confess to standards that seem hopelessly base to us。 They show themselves incapable of any disinterested enthusiasm for beauty or truth or goodness。 They are altogether remote from intelligent sacrifice。 To every test they betray vileness of texture; they are mean; cold; wicked。 There are people who seem to cheat with a private self…approval; who are ever ready to do harsh and cruel things; whose use for social feeling is the malignant boycott; and for prosperity; monopolisation and humiliating display; who seize upon religion and turn it into persecution; and upon beauty to torment it on the altars of some joyless vice。 We cannot do with such souls; we have no use for them; and it is very easy indeed to step from that persuasion to the belief that God has no use for them。 And besides these base people there are the stupid people and the people with minds so poor in texture that they cannot even grasp the few broad and simple ideas that seem necessary to the salvation we experience; who lapse helplessly into fetishistic and fearful conceptions of God; and are apparently quite incapable of distinguishing between what is practically and what is spiritually good。 It is an easy thing to conclude that the only way to God is our way to God; that he is the privilege of a finer and better sort to which we of course belong; that he is no more the God of the card…sharper or the pickpocket or the 〃smart〃 woman or the loan…monger or the village oaf than he is of the swine in the sty。 But are we justified in thus limiting God to the measure of our moral and intellectual understandings? Because some people seem to me steadfastly and consistently base or hopelessly and incurably dull and confused; does it follow that there are not phases; albeit I have never chanced to see them; of exaltation in the one case and illumination in the other? And may I not be a little restricting my perception of Good? While I have been ready enough to pronounce this or that person as being; so far as I was concerned; thoroughly damnable or utterly dull; I find a curious reluctance to admit the general proposition which is necessary for these instances。 It is possible that the difference between Arminian and Calvinist is a difference of essential intellectual temperament rather than of theoretical conviction。 I am temperamentally Arminian as I am temperamentally Nominalist。 I feel that it must be in the nature of God to attempt all souls。 There must be accessibilities I can only suspect; and accessibilities of which I know nothing。 Yet here is a consideration pointing rather the other way。 If you think; as you must think; that you yourself can be lost to God and damned; then I cannot see how you can avoid thinking that other people can be damned。 But that is not to believe that there are people damned at the outset by their moral and intellectual insufficiency; that is not to make out that there is a class of essential and incurable spiritual defectives。 The religious life preceded clear religious understanding and extends far beyond its range。 In my own case I perceive that in spite of the value I attach to true belief; the reality of religion is not an intellectual thing。 The essential religious fact is in another than the mental sphere。 I am passionately anxious to have the idea of God clear in my own mind; and to make my beliefs plain and clear to other people; and particularly to other people who may seem to be feeling with me; I do perceive that error is evil if only because a faith based on confused conceptions and partial understandings may suffer irreparable injury through the collapse of its substratum of ideas。 I doubt if faith can be complete and enduring if it is not secured by the definite knowledge of the true God。 Yet I have also to admit that I find the form of my own religious emotion paralleled by people with whom I have no intellectual sympathy and no agreement in phrase or formula at all。 There is for example this practical identity of religious feeling and this discrepancy of interpretation between such an inquirer as myself and a convert of the Salvation Army。 Here; clothing itself in phrases and images of barbaric sacrifice; of slaughtered lambs and fountains of precious blood; a most repulsive and incomprehensible idiom to me; and expressing itself by shouts; clangour; trumpeting; gesticulations; and rhythmic pacings that st
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