Theism. Flint Robert

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СКАЧАТЬ perception of God is untenable; the opinion that he has an immediate feeling of God is absurd. A man feels only in so far as he perceives and knows. Feeling is in consciousness essentially dependent on, and necessarily subsequent to, knowing. Mere feeling – feeling without knowing – is an utterly inconceivable and impossible experience. Admit, however, not only that there may be a mere feeling, but that there is a mere feeling of God. What worth can it have? By supposition – by definition – no knowledge of God underlies and explains it. But in that case, how can any man pretend to get a knowledge of God out of it? What right can any one have to represent it as a source of knowledge of God? I am not aware that these questions have ever been answered except by the merest verbal jugglery. The very men who tell us that we cannot know God, but that we feel Him, tell us also that the feeling of Him is an immediate consciousness of Him, and that immediate consciousness is its own self-evidence, is absolute certainty, or, in other words, the highest and surest knowledge. We do not know God, but we feel Him; however, to feel Him is to know Him, – such is their answer more or less distinctly expressed, or, I should rather say, more or less skilfully concealed. It is at once a Yes and a No, the affirmation of what is denied and the denial of what is affirmed. And it is this because it cannot be anything else – because mere feeling is an impossible experience – and because feeling, so far as it is uncaused and unenlightened by knowledge, testifies only to the folly or insanity of the being which feels. If theism have no other basis than feeling, it is a house which foolish men have built upon the sand. The first storm will cast it down, and no wise man will regret its fall. Whatever is founded on mere emotion – on emotion which is not itself explained and justified by reason – stands but by sufferance; has no right to stand; ought to be cast down and swept from the earth. But the storms which have already in the course of the ages spent their force against theism with no other effect than to make its strength more conspicuous, and to carry away what would have weakened or deformed it, are sufficient to show us that it has been built on eternal truth by the finite human reasons which have been enlightened by Infinite and Divine Reason.

      The strangest of all theories as to the foundation of our belief in God is, that it has no foundation at all – that it is a belief which rests upon itself, an act of faith which is its own warrant. We are told that we can neither know that God is nor what God is, but that we can nevertheless believe in God, and ought to believe in Him, and can and ought to act as if we knew His existence and character. But surely belief without a reason must be arbitrary belief, and either to believe or act as if we knew what we do not know, can never be conduct to be justified, much less commended. Faith which is not rational is faith which ought to be rejected. We cannot believe what we do not know or think that we know. We have no right to believe more than we know. I know, for example, that the grass grows, and consequently I believe, and am justified in believing, that it grows. I do not know how the grass grows, and I do not believe how it grows; I can justify my believing about its growth nothing beyond what I know to be true. This law of belief is as binding for the highest as for the lowliest objects. If I have no reason for believing that there is a God, I have no right to believe that there is a God. If I do not know that God is infinite, I am bound not to believe that He is infinite. Belief is inseparable from knowledge, and ought to be precisely coextensive with knowledge. Those who deny this fundamental truth will always be found employing the words knowledge and belief in a capricious and misleading way.13

III

      When man apprehends God as powerful, wise, and good – as possessed of will, reason, and righteousness – obviously he thinks of Him as bearing some likeness to himself, as having in an infinite or perfect measure qualities which human creatures have in a finite and imperfect measure. This can be no stumbling-block to any one who believes that God made man in His image, after His likeness. If man be in some respects like God, God must, of course, be in some respects like man. Power and freedom, knowledge and wisdom, love, goodness, and justice, are, according to this view, finitely in man, because they are infinitely in God. But it is a view which excites in certain minds deep aversion. There are men who protest, in the name of religion, in the name of God, against this anthropomorphic theism, as they call it. According to them, to attribute to God any human qualities, even the highest and best, is to limit and degrade Him – is contrary to reason and contrary to piety – is idolatrous and profane. The Psalmist represents the Lord as reproaching the wicked for supposing that He was like them in their wickedness – "altogether such an one as themselves;" but the modern philosophers to whom I am referring are horrified at the thought that the most righteous man, even in his righteousness, has any likeness to God. According to them, to think of God as wise is to dishonour Him, and to declare Him holy is to calumniate Him. To think of Him as foolish, and to pronounce Him wicked, are, in their eyes, only a little more irreverent and no more irrational.

      "We must not fall down and worship," writes one of these philosophers, "as the source of our life and virtue, the image which our own minds have set up. Why is such idolatry any better than that of the old wood and stone? If we worship the creations of our minds, why not also those of our hands? The one is, indeed, a more refined self-adoration than the other; but the radical error remains the same in both. The old idolaters were wrong, not because they worshipped themselves, but because they worshipped their creation as if it were their creator; and how can any anthropomorphic theory 'escape the same condemnation'?"14 The writer does not see that God can only be thought of as wise and righteous and free because the mind of man is His creation, so that His being thus thought of can be no proof that He is its creation. The fact that we can think of God as wise and righteous and free is no evidence that He is an image which our own minds have set up. The man who draws such an inference from such a premiss can be no dispassionate reasoner. And certainly the fact that we can think of God as possessed of intellectual and moral perfections is no reason for our not falling down and worshipping Him, and no evidence that our doing so is idolatry. To fall down and worship any being whom we do not know to possess these characteristics is what would clearly be idolatry. And this idolatry is what the philosophers to whom I refer are manifestly chargeable with encouraging. When they have rejected the living, personal, righteous, loving God, in whom humanity has so long trusted, they can only suggest as a substitute for Him a mysterious Power which is wholly unknown, and even unknowable. Great is their simplicity if they fancy that they can persuade men to receive any such god as that, or if they fancy that men would be any better for a faith so vague and empty. To believe in we know not what, is directly contrary to reason; to worship it would be "an idolatry no better than that of the old wood and stone." What we know is often not the creation of our minds: the unknowable is in itself nothing at all to us, and, as a thought, is always the mere creation of our minds; it is different for each creature, each mind; it is the mere result and reflection of our finiteness. There can be no unknown or unknowable to an infinite mind. To worship what is unknowable would be, therefore, simply to worship our own ignorance – one of the creations of our minds least worthy, perhaps, of being worshipped. There is, at least, no kind of worship less entitled "to escape condemnation," even as anthropomorphic idolatry, than the worship of the Unknowable, – the god proposed to us by some as the alone true God, belief in whom – perhaps I should rather say, belief in which – is to be the final and perfect reconciliation of science and religion.

      All true theism implies a certain likeness between God and man. It holds that God is not merely an all-pervading and all-sustaining Power, but an omniscient Mind and perfectly holy Will. It refuses to think of Him merely according to the analogies of the physical world, as if human reason and human love were less worthy expressions of His perfections than mechanical or brute force. It refers to Him not only "all the majesty of nature, but all the humanity of man." This truth – that there is a likeness between God and man – must, however, be combined with two other truths, otherwise it will lead to the gravest errors.

      The first is, that while God and man are both like each other, in that both possess certain excellences, they are utterly unlike, in that God possesses these excellences in all their perfection and in an infinite measure, while man possesses them in a very small degree and violated with many flaws and faults. The highest glory which a man can hope for is, that he should be made wholly into the image of God; but never can God be rightly thought of as mainly, and СКАЧАТЬ