The Hearts of Men. Fielding Harold
Theology say?
The Character of God.– In the Old Testament God is represented frequently as bloodthirsty, as partial to the Jews, as unjust, as given to anger, as changeable. How is this?
Again, God is represented as the only Almighty, the only All-present, All-seeing, All-powerful; yet without a doubt the facts detailed show the Devil to be certainly All-present, and, as far as man here is concerned, has considerably more power and influence than God. God made the world, but the Devil possesses it. Why?
Prayer.– How can this be necessary? If God knows best what is good for us, why pray to Him? Can He be influenced? The Bible says yes. Then is not this a very extraordinary thing, that if God knows what is best for us, He should have to be asked to do it – that He won't do it unless asked?
About Christ. He was God, yet He died to atone to Himself for the sin of man. What is the meaning of all this? Why did God allow man to crucify Himself in order to atone to Himself for a former sin of man, and what is the meaning of all this? Has it any?
Most important of all, as to the example and teaching of Christ regarding conduct. What did it mean, and why did everyone profess it and no one believe it?
These, of course, were not all his difficulties. There were hundreds of them. There is not a verse in the Old or New Testament, not a dogma, not a belief of Christianity, that does not furnish ground for question. These I have mentioned are but some of the most prominent. They will serve as examples of what he sought to learn.
And these were the answers he received.
The History of the Creation is an allegory. It is not in conflict with science, but in accordance with it. There is no difficulty. The seven days of creation mean seven periods; we do not know how long these were. The chronology of Archbishop Usher was, of course, in error. It is a wonderful testimony to the inspiration of the Bible, the accuracy with which the account of Creation therein fits in with the facts we have recently learnt.
The story of Adam and Eve is an allegory of life. A child is born innocent and pure, and he falls. The knowledge therein referred to, the fruit, means useless questions into the secrets of God, such questions as you are now engaged in. Had you accepted Christianity as a child does you would never have fallen into the slough of infidelity in which you are now. You, like Eve, have been tempted by the Devil with the fruit of the knowledge of good and evil, and have fallen. But the help of Christ, the knowledge that he died for you, can now save you. That is the answer.
You ask of the character of God in the Old Testament. You say that He is represented by His acts as revengeful, as unjust, as hasty, as very partial. Man cannot criticise the acts of God. He may seem to you so, but are you sure you can judge rightly? God cannot be all these. His injustice, His revengefulness, His partiality were merely effects produced in your mind. They do not exist. He is all-merciful, and all-seeing, and all-powerful. If the Devil seems to have more power in the world than God, it is simply because God allows him. If the Devil seems all-present it is because he has legions of demons to do his will. God is all-merciful, all-powerful, all-just; believe this and you will do well. The answers to your difficulties about prayer are also very simple. God is not influenced by prayer. He is merciful and will always do what He knows to be best for you, whether you pray or not; but He has ordained prayer for you, not because of its effect on Him, but because of its effect upon yourself. Prayer, humiliation, softens the heart of the suppliant. His cry to God will not change God, but will change him. This is the explanation. It is very simple, is it not?
The doctrine of the Trinity can be best understood from an analogy of man. Consider how a man can be a father, a husband, and a son all at once. There is no difficulty here. Where, then, is the difficulty with God? God as the Father of man, the righteous Judge who punishes man for his wickedness, He vindicated His law; but God the Son, the pitying nature of God, had compassion on man, and therefore gave Himself as a sacrifice for man; God the Holy Ghost, the Spirit of God, entered into man's heart and sanctified it. Cannot you thus understand the manifold nature of God?
The teaching of Christ? His example? You do not understand that? Was not His life the perfect life, His teaching the perfect teaching? You say that this teaching cannot be followed now in its entirety. Is it not the wickedness of man that prevents it? Did each man act up to this teaching, to this example, would it not be a perfect world? Let each man try his best and the world will improve. Such as I have written were the answers he found to his questions. I do not say that these are always the answers that are given. It may be there are others. It may be that in the years that have passed since then new explanations have been evolved.
Although I do not think that is so, as only a year ago I saw some of these very replies written in a well-known Review as the authoritative answer of scientific theology to these difficulties. However that may be, these are the answers the boy received, such were the guides given to lead him out of the darkness of scepticism into the light of faith.
CHAPTER V
SCIENTIFIC THEOLOGY – II
What thought the boy of these explanations? Do you think they helped him at all? Do you think he was able to accept them as real? Did they throw any light into the darkness of his doubts?
The boy took them and considered them. He considered them fairly, I am sure; he would have accepted them if he could. For what he was looking for was simply guidance and light. He had no desire for aught but this. If he revolted now from the faith of his people it was because he found there neither teaching he could accept nor help. If the scientific theologian shewed him that the error was in him and not in the faith the boy would, I think, have been glad. So he took these explanations and considered them, and this is what he thought.
They tell me that the seven days of creation are seven epochs. I did not ask that. To my question whether man has fallen, as the Bible says, or risen, as science declares, no reply has been given.
There is only a specious likening of a man's life, saying that man falls from the innocence of his childhood to sin through the knowledge of evil, and requires redemption. My question is avoided, and a new sophism given me which is also untrue. A child is not innocent. It is only ignorant and weak. Its natural impulses are those of a savage. It requires to learn the knowledge of good and evil to subdue these instincts. This symbolism of the child is utterly false. A child is to us a very beautiful thing because its tenderness, its helplessness, its clinging affection awaken in us feelings of love, of protection, which we feel are beautiful. All men should, all men I think do, love children, but the beauty is in the man's emotions that are awakened, not in those qualities of the children that awaken them.
To go beyond this and say that a child should be a model to man is to display ignorance of what children are, to mistake effect for cause, to exalt childishness into a virtue. Theologians use this argument, which is merely a play upon our affection for children, to try and induce us to accept their theology with the same ignorant confidence that a child accepts all it is told by its parents. It would suit theologians for all men to be babes in this sense, in their senselessness. But if theology will bear the light of reason, why ask us to accept it blindly? Why? Is it because it will not bear scrutiny?
And surely of all the answers, this answer about the character of God is the most extraordinary. "God is not really unjust or partial, or revengeful. That is merely the impression His acts make on us." Truly here is an argument. How can anyone, even God, be judged except in His acts? If His acts are revengeful, is not He revengeful? "No!" says the theological scientist, "that is merely your ignorance. Events make a wrong impression on you."
How, then, am I to judge which are wrong and which are right impressions? God acts, as it seems to me, angrily; He is not angry. On other occasions He acts, as it seems, mercifully. How am I to know that this impression of mercy is not an error? How, in fact, am I to know that anything exists at all? If God's anger and partiality and changeableness are merely impressions of my mind, are not all His attributes merely impressions also, and do not exist? In fact, is not God Himself merely an impression and He does not exist? Where are you going to stop? The theologian will doubtless say, "When I tell you." But then he is unfortunately arrogating to himself an authority which does not exist, an authority to twist and turn the Bible to suit his own sophisms, an authority to bind your mind which no one