SOCIETYTHE REDEEMED FORM OF MAN,                     MAN,                             GODS O~IXlPOTEXCE              THE E...
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CONTENTS.                        CONTEXTS.                             LETTER          I.                                 ...
ivIV                             COXTE.T5.                               CONTEXTS.                             LETTER V.  ...
CONTENTS.                                         vCreatioa ioe,ilabl,.   _uaets  toll 011 11.1 IIIbjttti..e aideCreation ...
vi                                CONTENTS.                             LETTER X I •.                             LETTER X...
OO~TE~TS.                                CONTENTS.                                         vii                            ...
VillVlll                               OO~TE~TS.                                   CONTENTS.TheThe evil of human utun: is ...
OO~TE~T&                                CONTENTS.                                       IXSellbood tbe natural birtbllll.r...
x                                                            CONTEXTS.Immortality depends upon no personal faY(IIf of God ...
CO~TE."TS.                                 CONTENTS.                                  xi                                  ...
I
LETTER 1.                        I.¥V_ _T DEAR FRIEND:     Y DEAR FRIEKD:- You know that I                     You know th...
4 4         ANTAGONISM BETWEE...1 TItE IDEAS OF           A..,UGO::ISY BETWEEN THE IDEAS OF  race. Least of all should I b...
ltUllAN FREEDOM flD nUllA.." DESTI~Y.              HUMAN rnEED03l AND HUMAN DESTINY.                    5                 ...
GC          ANTAGONISM IlETWEE.i" TllE IDEAS Ol"           AST.WOSlSll BETWEEN THE IDE.l.S OF rntional, is ipso jacto the ...
nUliAX rRUOOll AXD J1UlL~ DESTI~Y.        HUMAN FREEDOM AND HUMAN DESTINY.                  7                             ...
88          A~TAGOStS)( DETWEES TilE IDEAS OF           ANTAGONISM BETWEEN THE tDEAS OFthe whole pressure of the temptntio...
Iir.MAN FREEDOM AND Hl;IdA:s DF..STI~Y.           IIU)lAl rUEEOOl( A:>D HUMAN DESTINY.               0                    ...
1010       A:tTAGO;SISM BETWEEN THE JDEAS OF         ANTAGONISM BETWEE:S       IDEAS OF out so decrepid a doctrine of the ...
HUMAX FREEDOll A:SD IIU)(AN DESTINY.         HUMAN FREEDOM AND HUMAN DESTJ:SY.                 11                         ...
1212       AXTAGOXIS~I BETWEEN TilE IDEAS OF         ANTAGONISM BETWEEX THE IDEAS OF no spiritual wickedness in high place...
IlUld:AX FREEDOY ASD HUMAN DESTINY.        1 11- MAN FREEDOM AND lJlJYAS DESTISY.          13                             ...
1414       ANTAGONISM BETWEE...i THE IDEAS OF         A:STAGO:SIS){ BETWEEN THE IDEAS OFtion to order of mans natural or c...
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Philosophy and Religion united. The Swedenborg moment and movement in America. Henry James 1811-1882. (scanning source : archive.org)

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Henry james-society-the-redeemed-form-of-man-boston-1879

  1. 1. SOCIETYTHE REDEEMED FORM OF MAN, MAN, GODS O~IXlPOTEXCE THE EARNEST OF GOD S OMNIPOTENCE EARNEST l~ HUMAX ~ATURE: IN HUMAN NATURE: AmUlCD 1101 AFFIRMED IN LETTERS TO A FRIEND A BY HENRY JAMES. By JAMES. during .... arthIy iii. IDdIOCeS • , _ b:I the patst...mtzDca cl hit • ).... """" his earthly life induces a form in the purest substances of his &quot;Manintmen, 00 lhal lor _1 bo said " form h.iI own _I, or p..., quality; aadinteriors, so that he may be MId to 1_ his ...... soul, or give il lalitJ i and it:IItalfdiII, " the - or lMlity of -:1M Ih_li_ himself will be his _,*""",""taccording to the form .. quality of soul he thus gives "-If will be _ subsequent_."receptivity to 11M: Lord. idowia,IiI.: which is. life of In. to the -....w ........nceplioity to the Lord s inflowingrace.&quot; life : wloido a fifuf love -1M whole human is BOSTON: AND COMPANY. HOUGHTON, OSGOOD A=-O CmIPAXY. l1tlIt Cfce Etoeratoe J)rtlll, <tam.~nlit· UltImillt IDreaa, amtriffe. 1879- 1879.
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  3. 3. ,I23<:. (;0, l~. COPYRIGHT, 1879. BY HENRY JAMES. Dy IlE1RY JA){£8. THE ~.,.1ftaITI .._ ...............ua ELECTROTYPED AND PRINTED AT lUlCn<>......" AJltI ......... d CAMBRIDGE. UNIVERSITY PRESS,~Y. H~-J _
  4. 4. CONTENTS. CONTEXTS. LETTER I. I. PACKAntagonism between l~e ideas of human freedom and human destilly 3Antagonism between the ideas of human freedom alld human destiny 3"Destiny" fatal to nature u well&quot; Destiny fatal to nature as well &quot; 16 16 LETTER II. II.History a struggle betwecnHistory a struggle between mans man s nee force and his personal force race force and his pel3Onal fo= 11 17The struggle is inberent in m~ns ereature,hi!,The struggle is inherent in man s creatureship 20 20His spiritual Clelltion exacts his prnious natural formationHis spiritual creation exacts his previous natulll rormation 22 22To what ereati<re excellency is this exaction omDg~To whit creative excellency is this exaction owing ? 24 24 LETTER Ill. III.The meaning of Infinite Lo<reThe meaning of Infinite Love 21} 26It means, freedom from self.loTe, and hence stamps self.lore unrealIt means, freedom from self-love, and bence stamps self-love ullreal 2S 28inFeriority of science to philo&oph,. IS an intellw:ual eulllJre.Inferiority of science to philosophy as an intellectual culture 30 30Man D~al i.. l~, and made l"U1 on1, hI natural redemption~(an unreal in se, and made real only by natural redemption 32 32Primacy of the heart in beliefPrimae1 of the heart in belief 31 3i LETTER IV. m<rine truth he first to create the intelligence it .ftcl1fards en· Divine truth has first to create tbe intelligence it afterwards en lightens .. lightens 3S 35 lis forte purely flSlnerative Its force purell regenerative .. 3S 33 Persistent Judaism of the Church. Persistent Judaism of the Church 39 39 .. Professional" religion the true Antichrist &quot;Professional&quot; religion the true Antichrist , ,..... 40 40 Ritualism, re..i..ali.MI1, ndicalism Ritualism, revivalism, radicalism .2 42
  5. 5. ivIV COXTE.T5. CONTEXTS. LETTER V. V.SuddeD demoraliutioll of the writerSudden demoralization of tbe writerAlmost romplete morJl imbecility ..Almost complete moral imbecility " 43Charm of English land~eapc " 46 .,Charm of English landscapeGrowing delight in nature, and disgust ",ith oneselfGrowing delight in nature, and disgust with oneselfA friend. IlCC()Ullt of Swedeuborg . " 47 48 SOA friend s account of Swedeuborg 50I am much interestedI much interested . 51 51I resohc to read him .I resolve to read him LETTER VI. VI. " 52A few explanatory words about Swedenoorg.... few explanatory words about Swedenborg 53 LETTER "II. VII.Further observations about SwedcnoorgFurther observations about Swedeuborg 64 LETTER "III. VIII.My moral dttltb and burialMy moral death and burial _......... 70 70Profound moral illusion uuder which I had been livingProfound moral illusion under which I had boeu living ,... n 72:My telid from it equivalent to my belief in the iDcalll.ltion ..My relief from it equivalent ro my belief in the incarnation H 74The moral law essentially typiealllld propheticThe moral law essentially typical and prophetic 76 76Its votaries male il utterlyllat, vapid, and spiritlessIts volAries make it utterly flat, vapid, and spiritless 78 78The law a present stench in the earthThe law a present stench in the earth SO 80 LETTER IX.Dilfrrenee between theDifference between the real real Jew and tbe Chrietian imita.tiGD Jew and the Christian imitation 61 81We live not under • literal but & apiritu:l1 Divine adoUnistlllt.ion .•. 8-i live not under a literal but a spiritual DiviJIe administration ... 84GnnriJIg indifference of men to their civic reputeGrowing illdifrerellce of men to their civic repute........ 86 86Onr currellt ecclt$iutlcal culture fri..olous IWd 1I1l1J&ll1)......Our current ecclesiastical culture frivolous and unmanly 8S 88The ho~r our hue SbeehiJu.h at this da), • horse-car our true Shechinah at this day 00 90Clirist. precise work 011 earthChrist s precise on earth !Ii 92 LETTER X.8111edenoorgs interpretation of the gospel....Swedenborg s interpretation of the gospel !l3 93Tile origin of spiritual nil.........The origin of spiritual evil 00 96
  6. 6. CONTENTS. vCreatioa ioe,ilabl,. _uaets toll 011 11.1 IIIbjttti..e aideCreation inevitably contracts soil on its subjective side 01 98Creatioa Q .. fpirdul w.k of GocI is plaiDl,. .iRCllIoos, _lidCreation as a spiritual work of God is plainly miraculous, and therefOnl ~lDits DO llitoess bIIt llaat ollik or -.ciouueu 100 therefore admits no witness but that of life or consciousness 100 LETTER LETTER XI. XI.Objection to miracleObjection to miracle . 1" 104)llrxJe iI hid ~ie~. but ..cry good phiJ050pltyMiracle is bad science, but very good philosophy ,.. 100 106~,. 0" intdltthaal attitllde to rds m.ineJe .My own intellectual attitude towards miraclelufirtnit, of the critical or !ICle(lticalllodcntaodinl..Infirmity of the critical or sceptical understanding " 112 m 118S.~borg aA OIIe-.d-Qllt raliatSwedeuborg an out-and-out realist " 124 LETTEE LETTER XII. XII.Creation a spontaneous work "..... " .....Creation .. lpon!UooU$ work 12$ 125S,tUfe lIL1rtal &lid impenooal............................Nature unreal and impersonal 127 127It is a functioning of Divine Love towards our spiritual manhood 130It is .. ful1ctiouiug of Di,ine 1.o1c tQ... nds OIlr 3piritll&1 maDhood 130The educative useThe educative use of our natural exper~Dce of our natural experience •• 132 132Gene-ill of tbil a!>sllld CO$mologicalGenesis of this absurd cosmological ., Nothing ,. ~olbing &quot; &quot; 13i 134Crntioa as aletl.er aa imlllenae fallacy.Creation as a letter an immense fallacy IS6 136elUtion wno locusCreation has no l«-u u. f" but the human eotI3cioIulles, .. in, quo but the hll"""1. consciousness 13~ 138ItsIts sole and total. metbod; Redelllpliaa........ .. aod total method Redemption : HO 140 LETTER X I I I.XIII.God the sole subject in ant"God the lOl.e ••1Ijed iD. creation, WIQI tM toM objeet.. •••• •.. •... man the sole objectere.liaR onl,. .. pllilo.opbie 1IU11 for olle JIlIl.UAI rede.. ptioll . 1-11 141 144Creation only a philosophic name for our natural redemption . . .WhI,t do 110 meu. h1 the term Kahlf(l P..... ..What do we mean by the term Nature ? ...• _.. ~.. •..•. ll6 146X.ture .. mictl! aubjeetin. or me~rh1,ical ~1e1lC1l.,..Nature a strictly subjective, or metaphysical existence 148 148Concrete uses 01 the word..........Concrete uses of the word .. "...... no 150Xature lUliuble 10 tbought, but Ilot to.ellJe .Nature realizable to thought, but not to sense Ht 152HIlDWl ....IU" it tbe Ipbere of mall" s lubjec:Urt n=Ia¥lul..••• ,._Human nature is the sphere of man subjective relations 1U 154h bas IlO tll~ttoee but III tbe IttnDuIe of a JubjtttIt has no existence but as the attribute of a subject U6 156lIulllUit,. DOC a ...teria1 !aet, but a spiritual Intis.Humanity not a material fact, but a spiritual truth US1111..... allure lbe Ii"ias liak bet.-- Goii and .u. Human nature the living link between God and man 100 1600Ilr sellhood iDe:r.pliea~ without tbe cn.lOr. uJ.,w iDau. Our selfhood inexplicable without the creator s tuitural incar DatioD ••••• ,........••.••••.•••••••••••••••••.••• , ••• _.. nation . 16i 1^2
  7. 7. vi CONTENTS. LETTER X I •. LETTER XIV.P~t, the true ground of unbelief tbe Uue groud olllJl.belief .......• .. .•..•.••.•••........• 161Personality orNaluNl iDcarua1ioll the oa1l1Ktbod spiritual en:atioaNatural incarnation the only method of spiritual creation 166 166lfulOf1 notbillg meHistory nothing else than a tbea!re of Di,ine lPclatioP lbu a theatre of Divine revelation. .. ... 17l 17415piritual nhie of miracle as a scientific irritantSpiritual value of miracle u • .aentific irrillUl.l US 178 LETTER XV. LETTER XV.HUlllan nature ~,. Ihe bllrnllll persoDHuman nature vs. the human person ISO 180TILe church, the main citadelThe church, the main citadel of n~tiDgevil.nd rahit,. of existing evil and falsity lSi 182Claim of a personal interest in Christ preposterous ....Claim of • personal interut in Christ PllpoeteTOllll 19~ 184S..edeuborgs doetlia of the eomtilution of the church.Swedenborg s doctrine of the constitution of the church 186 186Slat~lIl.! in rq;ard 10 the prehistoric churchStatements in regard to the prehistoric church ISS 188I.nAooeooe of • nala 1 IllcliaatioD. 10 ~UboodInnocence of a natural inclination to selfhood 190 190Uobucbome pre-natal ~elop_1lb or the callrellUnhandsome pre-natal developments of the church 192 192Crution esaeDtially~.Creation essentially miraculous 19 194 xn. LETTER XVI.OarOur $eM aDd selfish and worldly lotlI mack eril b,. tbe iu4_ of worldly loves made evil by the influence of prD,ri.. ... ..._.......................................... proprium 19~ 195The excess of them nen not halefullo God, ~ lie utiliusThe exeeH of them even not hateful to God, because he utilizes it ill the hells it in the hdla...................... 198 198The only intolen.ble eta lo God is proprium, selfhood, or self-The onl,. intolerable evil to God is proprium, sellhood, or self. rigbleousne!ll................. righteousness 200 200Tor this is spirituII Qr linug evil; Ind fatal, if allowed, to theFor this is spiritual or living evil and fatal, if alloll"ed, to tbe ; bumllD n.oe human race 201The church aloDe prodllCel this deaperate eril in meDThe church alone produces Lhis desperate evil in men 2M 204Cooscienee the et"ideooe of III ill!nite aod a finite Imale ia ourConscience the evidence of an infinite and a bite struggle in our IlItllle nature •••• ••• •• .. toe 206The church a 111m: rtldieeatary txpoant of eDIlICllIlDCeThe church a mere rudimentary exponent of conscience 20S 208Cb.u.~ of pIaa ......Change of plan ...•........•...........•.• ••••........•...••. no 210 LETTER X VI I. XVII.La," of the lpirinal eTt:alio. .•....Laws of the spiritual creation ....•. ••• •.. •.•.• ..• ..•. •••••..• ill 211Spiritual enatiOll. inert witiKNt the cratllleS ..tura! eoo.lilll.ti<!R iUSpiritual creation inert without creature s natural constitution 214
  8. 8. OO~TE~TS. CONTENTS. vii viiImplication of nature increalioD gi."tI it.n its intereltto the heartI indication of nature in creation gives it all its interest to the heart 218 218Spiritual cration interpreted b, the doclriue of UollilionSpiritual creation interpreted by the doctrine of evolution 2i!Q 220Difereuce between the philosophic aud the lCieutifie idea of it......Difference between the philosophic aod the scientific idel of it 222 222Evolutiou relatively ••piritual dower; in"olution il.s naturallternEvolution relatively a spiritual flower involution its natural stem ; 2U 224Science «sentiall, ministerial, not magi.terial to the mind ...Science essentially miu.isterial, DOt magisterial to the mind 226 226Nature neither begina nor cuds lIlytWngK.tllU neither begins nor ends anything 229 228 LETTER LETTEE XVIII.The forte lWd foible of ~ciellCc ........•..........The forte and foible of science 22:1 229Xature.lirst leuon to the intellect .Nature s first lesson to tbe intellect 231 231Difference betweeo physical and natural e1~tellCe ..Diference between ph,.iealllld natural. existence 232 232The philosopher b.. no call to look at nature oDtwardl, .The philosopher has uo call to look at nature outwardly 23~ 234Science hu no pcn:eption of the spiritual ends of nature, andScience has no perception of the !pirituai enda of nature, aDd therefore confounds nature with pb~ies... therefore confounds nature with physics 236 236It claims tbat natural existence ill identical with spiritual being ...It claims that natural existence is identical with spiritual being . . . HO 240ProfCSlOI Ilude, XI. pbilO$Ophcr ...Professor Huxley as a philosopher 212 242Wb.t protoplasm s,moolitca to the intellect protoplasm symbolizes to the intellect.&quot;What 2H 244Pb,eicism a profidelltial gospelPhysicism a providential gmpcl 216 246 LETTER XIX.Swcdenoorg. philosophy of llltnre.Swedenborg s phiiOlOpb, of nature 217 247Good &Dd etil the mere earth of the finite OOlJlCiousncu.Good and evil the mere earth of the finite consciousness 2~O 250Heaven and bell have oul, a subjectife truthHeafen and hell hI"e only a subjective truth 252 252SUbjeetilC genesis of bell in mall.........Subjective genesis of hell in man 2H 254Ilell ill alwa,s benen to the nil nllU hut when he is forced notHell is always heaven to the evil man but wbeu he is foreed lIot 10 flo uil to do evil 256Human nature tbe IDle sphere of creative powerIIIlDlIll nature the sole sphere of creative power 2::>8 258 LETTER XX.Creation a fusion of God and manCreation a ru!ioo of God and 2GO 260It include. CTCator and ereatnre qnite equally...............It includes creator and creature quite equally 269 262Deism as I pbilO$Oph, is I groea .bsllrdit1 ... as a philosophy is a gross absurdity 2640 264Creation wn.i.1$ spirituall, in divini&ing the erc&ted nature j IIld consists spiritually in divinizing the created and ; 10 redceming it from the power and taint or e~il so redeeming it rrom the power and taint of evil 200 266
  9. 9. VillVlll OO~TE~TS. CONTENTS.TheThe evil of human utun: is allbjecti.e COl13Ciouanna evil of human nature is subjective consciousness 270 270Man s moral eila alf: not the true eril or hia lIatulf:,..Mana moral evils are not the true evil of his nature 2a 272That collsisbThat consists in elteriorating the creator to the creature.... in exteriorating the creator to the creature 21~ 271 LETTEE LETTER XXI.Illusory genesis of aeHbood.Illusory genesis of selfhood . 276 276Effect of thc illusion in n(ceB~illting a Divine-natural order of lifcElfe(t of the illusion in necessitating a Di"fi.n(.llItural order of life 218 278This order alonc releases man from the Cib inddent to ilia ael£bood ,SOThis order alone relu5C1 man frolll the evils incident to his selfhood 280SuperiGTity or living knowledge to mere S(ienl:e for creative cuds 282 living knowledge to mere science for creatin endsSuperiority ofSeienl:e or learning flatters the illusion or aelfboodScience or learning lIatten the illusion of selfhood " " . 284The obj(Ct in knowledge glorifiea tbe auujed out of self-consciousThe object ill knowledge glorifies the subject out of r.elr-llollll:ioul- ness ,so 286Thc rule or our natural knowledge the rule or our natural lif(The rule of our nahllal knowledge the rule of our natural life SS 288Our nature -what f and how (OU!tituted fOur natllle what? and hoy constituted P 90 2901he church s testimony to the Christian facts ..•..The (hurehs testimollY to the Christian facts 292 292The realm or fa<:t inferior to the realm of truthThe realm of fact inferior kl the realm of truthUnhappy l"e!ult. to the intellect ill tethering it to aellaet"uhapP1 results to the int(lIect in tethering it kl sense 294 296 ,,. "Attitude of men of adenl:eAttitude of men of science . OS 298DilTeren<:e between science aud faithDifference helweenlll:ien<:tl and faith ..The gospel untrue tidings to UCIJ OM who does not first find itThe gospel untrue lidings to every one who does not first find it 299 " good good 300 300Mans allegian(e henceforth due to Dirine·natllral good aloneMan s allegiance henceforth due to Divine-natural good alone 302 " LETTER XXII, XXII.Tbe .late nt1mwates in the repuhlieThe state culminates in the republic ,.. 30,1, 304The republic ends our political lifeThe repuhli( ends our politic:allife 306 306The angels an imperfect work of GodThe angels an imperfect work of 30j 307SII"edenhorg. indictment of tlJe angelic personality .Swedenborg s indictment of the angelic perallnalit,. 30S 308lIe .howl it severely ministerial to a work of God iD human nature 310He shows it i1uerel,. ministerial to a of in nature 310Man s printe aelfbood the only illfcterate enem,. of God........Man. private selfhood the only inveterate enemy of God 312 31215 our uatllral alienation rrom God, a fact or .cieo<:e P ... .........Is our natural alienation from God, a fact of science ? 314 314Or i, it a truth of OIU personal consciousness merely f..........Or is it a truth of our penonal conS(iollSIICU merel,. ? SHi 316Our inherited theology .ottiBh and su60eatingDnr inherited theology sottish suffocating SIS 318The DhW_t.r.l humanity alone worth,. of men s acknowledgThe Div me-nafural hlllllwt,. alone worthy of meu, ackuowlcdg· ment ment .. 320 .320
  10. 10. OO~TE~T& CONTENTS. IXSellbood tbe natural birtbllll.rk Ot congenital stipa. of lbe clUtureSelfhood the natural birthmark or congenital stigma of the creature 3H 322An impicalioll, not an up!icllion of the spiritllJ.1 CTCltiOll ...An implication, not an explication of the spiritual creation 321. 324A dCII.lot muk behind ",hicb God elluts our utural redemptionA dense mask behind which God effects our natural redemption.. ... 326 326A mcre gcneraliud form oe man s MtUra! cOlltrariety to God . mere generalized form of mMs natural contrariety to God 325 328Impo.sible to belieYC wylongct in Gods ,..perm.tural attributes.Impossible to believe any longer in God s attributes.. *wjo&amp;lt;?matural .. 330 330God a practical power adequate to all ma.ns natural (or impersonal)God I practical power adequate to all man s lllltulIl (or impcnooal) lICedS.. needs .. ........•. 33~ 332He never po:sn for mCils admirationHe never poses Cor men s admiratinn 3H 334 LETTEK XXIII. LETTl;R XXIII.A higher IlId lower order of knowledge in min higher and lo",er order of knowledge in man 335 335Science selr-disqualilied " I research of beingScience self-disqualifled as a rnearch of being 335 338The spiritual being of thinOS distinct from their natural nisteneeThe spiritual being of things distinct from their ualura! existence. . . 3-10 340We achiue the love of our kind only by practically unloving self... achieve tbe love of our kind only by practically unloving self. .. 3-1~ 342S[liritu.al creatioll Ill1real unless based in the created natureSpiritual creation unreal unless bued in tbe created nature..... 3U 344Implication of the creatlUes nature in crealion, aloue make! it realCmplicatlOIl of the creature s IIsture in creation, alone makes it real 3il> 346S.... edenborg dcscnDes creation as. house of three storiesSwedeuborg describes creation as a house of three stories 3iS 348)firnc!e a SCIl!lUOu.a symbol of the creative infinitudeMiracle a sensuous symbol of the creative in6nitude.. 350 350 LETTEK LETTER XXIV.Science terrene, senae suhterrenllScience terrene, sense subterrene .........••..• 3~2 352Essential or spiritusl, and eJ.istential or natural. Divine manhoodEssential or spiritual, Ind existential or natural, Divine manhood. 3~ i 354The suhjutie element iu e1perienccintrinsicallyeillnd perishableThe subjective element in experience intrinsically evil and perishable 356 356SeiellCe a perpetUllI stnUller for tbe imbedle judgments oI _Science a perpetual strainer for the imbecile judgments of sense ..• ... 355 358Not sense, but selfhood, t.be chief obstacle to man s spiritual welfareNot acnse, but scULood, the chidohstacle to mills spiritualll"elfare 360 360Nirvana, or self-extinct ion, impossible to created or self-consciousNina_, or self-el.tinction, impouib!e to created or sdf·OOliSciollS e1istenCll existence 362The gospel facts ",orth~ save as a revelation of God s infinitudeTile gospel fact& worthless $lve III a revelation of Godi i.u.6nitude 3M 364The acientillc or ontologie bypotbelis of being fundamentally stupid scientific or ontologic hypothesis of being fWldementally stupid IUd l"oid....•.._ and void 366 3G6no", man realizes immortality...How realizes immortality 3GS 368A personal reminiace_ penoul reminiscence 369ADeclote of a murderer1 muuda.oe poIt.morkm perturbl.tiouJ......Anecdote of a murderer s mundane post-mortem perturbations 3iO 370Ko degree of post.mortem e1perience equi,aleM to immortal life...No degree of post-mortem experience equivalent to immortallifc... 3i~ 372
  11. 11. x CONTEXTS.Immortality depends upon no personal faY(IIf of God to usImmortality depends upon no penonal favour of God to M.. sa 374Christ s unique lustre, that be despised mans man.! righteous~aaCbrist, unique lustre, tbat he despised man s moral righteousness 3763i6No man a CrtrJurt of God in his own right, or independently ofNo man a creature of God in his own right, or iDdependentl, of others others 31S 3786<lds new church a tborougbl;r new uatural spirit or life ill man... 350God s new church a thoroughly new natural spirit or lifo in man... 380 LETTER XXV.Church development of our natureChurch development of our nature . as, 382Christianity spiritually fulfilled in the events of our own historyCbmtia.n.it,. spiritually rulliUed in the event" of our 01111 hislory .. . . . ,S! 384Cbmts spiritual fou are the,. who greatl, cult his finite personChrist s spiritual foes are they who greatly exalt hu finite personError in point of philO3Opbl of tbe mon.list or sta~man: that heError in point of philosophy of the moralist or statesman that he : " 386 ,,, thinks dvilli:atiQn heed UJlO1l the absoluteness of moralit, ... thinks civilization based upon the absoluteness of morality ... 388The church primarily and inveterately hostile to mo....lismThe church primarily wd inveterately hostile to moralism SS, 392The latest church delelopmellt proves its utter spiritual decease...The latest church development prOfell its utter spiritual decease... SSl 394Our highest moralily claims no higher sanction thaD prudence..Our highest morality claims no higher sanction than prudence SSG 396Moral olfellces not contrary to nature but to eullnre..Moral offences not contrary to nature but to culture SS 398Meaning of onf civic constitutionMeaning of our civic constitution 400 400It is a mere steward of man s spiritual delltin,. ......It is a mere steward of man, spiritual destinyIt utterl,. misapprehends it. providential funetionIt utterly misapprehends its proridential function ." 402 " 404The spiritual form of our nature or emotion is social.The spiritual form of our nature or creation is socialDut we are born desperately unaoeial or selfuh.But are born desperately unsocial or selfish .., OIl 406 408The penonal illusion sole root of hell in usThe personal illusion sole root of heU in us LETTEE XXY!. LETTER XXVI. " 410Moralist IWd ehnrehmm definedMoralist and churchman defined U2 412TblllOOt.error in both the aMIe, but more cutllble in tbe former...The root-error in both the same, but morll curable in the former... iU 414It is morll IUperfieial in the one, and more substantial in thllIt is more superficial in the one, and more substantial in the otber . other 416 416All manner of sin forgiven to men but that against the 1IolyAll manner of sin forgin1l to but that against thll Holy Ghost.............. Ghost 41S 418Self-righteousness the outgn.nrth of a eburtb·soil in our nature ...Self-righteousness the outgrowth of a church-soil in our nature . . . no 420Doth "the chureh" and "tbll world&quot; a mere germination of huBoth church&quot; and &quot;the world" a mere germination of bu. &quot;the man nature nature 422 422"Churcb" and world .. d~tincli ..el,. natural deTelopment in man Church and&quot; &quot; orld" a distinctively natural development ill &quot; &quot; 424 424"Cbureh" IlId world IIIII.NII facts Church and&quot; &quot; orld" natural facts &quot; &quot; ... . 426 42G
  12. 12. CO~TE."TS. CONTENTS. xi XI LETTEE XXVII. LETTERWe do not inherit humanllllturt, hut atwn to it by regeneration do not inherit human nature, but attain to it b,. regtneration 427 427Our uatllral histor;r is a divinel,. redemptivc processOur natural history is a divinely redemptive proetas.. i30 430Human IlIlture is a univel#l realm of CQu$liou$llts$ in manHuman nature is a universal realm of consciousness in man.... 432 432Hum.n nature not the spiritual ereatiou, but reveals itHuman nature not the spiritual creation, but reveals it 43<1, 434She 611s out our unreal penons vritll valid human substanceShe fills out our u.nreal persons with valid hnman substance 436 436She U Ihe lift of law or order in.U lo...er eiliteneeaShe is the life of I.... or order in all lower existences 43S 438She U inwardly instinct ~ith love and therefore loath" asceticismShe is inwardl,. instinct with love and Iherefore loathes ueetiei$lll 410 440But onl,. u a moral force she sho...s her true inJiniting tendernessBut only as a moral force she shows her true infiniting tendernC$! 412 442 LETTER XXVIII.Human nature metapb,.siealHuman nature metaphysical 41. 444God alone is man eilher in substance or in formGod aloue is Ulan either in substance or in form 416 446The creative power in men contingent upon their IlIlture takingThe creative power in men contingent upon their nature taking fOllll form .. 415 448Nature the sphere of redemption in IIlllnNature tbe sphere of redemption in man . 450 450The inward meaning of creation u. man s deliverance from evil ...The inward meaning of er<:ation is mans deliftrance from evil... 452 452Man s freedom and rationalit,. do not make him man they merelyYans freedom and rationality do not make him man; the,. merel,. : qualify him to beeome man qualif,. bim 10 become man .. 454 454God" entirel,. witbont a power of independent action..God is entirely without a (lOwer of independent action 455 45 8Our moral .nd rational manbood not a real but a typical manhoodOur moral and rational manhood not. real hut a t,.pical m.nhood fC,0 460Christ CftciJied the onlyadeln.ate revelation of God in humanity...Christ crucified the only adequate revelation of in humanit,. 462 462The ehurob and the world pur<:ly S1Ibjeclive realities in manThe church and the world purely subjective realitie, in IlIID 464 464The,. are 1M simple machiner,. of our natural cvolulionThey are the simple machinery of our natural evolution 466 466The uisting world-wide tragedy or human life is lhat chureh andThe existing world.wide traged,. of life is that church and world persist in burrowing in mens private conltiente.. world persist in burrowing in men s private conscience 465 468States no sooner beeome uittd than societ,. is inaugurated....States no sooner become united than society is inaugurated 472 472The onl,. obstaclc to Gods kingdom is the hypocri,,. of the ebnrehThe only obstacle to God s k.iDgdom is the hypocrisy of tlie church 47-4 474The late ool1ar.std Mr. )Iood,. or present distcnded Mr. Cook......The late collapsed Yr. Moody or prer.ent distended )It. Cook 476 476The &1Ilbor takes an affectionate le..e of his corre,pondent, b,. aThe author takes an affectionate leave of Ws correspondent, by a citation from Swedenborg citation from Swedenborg fiS 478A"!:~DI1 A.........................APPENDIX A 451 481AnJ:"llIX B.APPENDIX Proprium or aeUhood, the $Ource or all evil Proprium or selfhood, the source of all evil 454 484
  13. 13. I
  14. 14. LETTER 1. I.¥V_ _T DEAR FRIEND: Y DEAR FRIEKD:- You know that I You know that I am not in good health. Ever since my not in good health. Erer since my illness of last ~Iay, illness of last May, now more than a more than 0. year ago, my nerves arc easily unstrung year ago, my lIencs are easily unstrungby protracted labor. and I am consequently notby protracted labor, and I consequently not,cry sure beforehand that I enn meet the demandsvery sure berolchand that I can meet the demandsof your recent letter as well as I should like to.of your recent letter as well as I should like to.Still I am persuaded that even for weary nervesStill I persuaded that even for wenry nervesthere is no sedatiC so sovereign as the reconcilingthere is no sedative so sovereign as the reconcilingtruths we are going to consider, nnd I hope there_truths nrc going to consider, and I hope therefore that our conference will not, on the whole,fore tlmt our conference will not, on the whole.proC tedious or encnnting to either of us.prove tedious or enervating to either of us. I will quote II few lines of four letter in order I will quote a few lines of your letter in orderthat by my comment upon them I may pitch the tunethat by my UJXlll them I may pitch the tuncof our subsequent discussion, or indicate the harof our subsequent discussion, or indicate the har-monic issues to which I would lltl.c it lead. Youmonic issues to which I would have it lend.say: ,,] cannot bear to think with any purpose ofsay. cannot bear to think with any pnrpose of &quot;Irn)" priWlte regeneration aftcr having so long com·my private regencration after hnving so long committed aU my Godword hopes to the .dcstiny of mymitted all my Godward hopes to the .destiny of my
  15. 15. 4 4 ANTAGONISM BETWEE...1 TItE IDEAS OF A..,UGO::ISY BETWEEN THE IDEAS OF race. Least of all should I be likely to entertain race. Least of all should I be likely to entertain that question just now, when the labors of :Messrs. that question just now, when the labors of Messrs. Moody and Sankey, and the rhetoric of Rev. Joseph Moody and Sankey, and the rhetoric of Rev, Joseph Cook, seem providentially intended to show us the Cook, seem providentially intended to show us the vulgar egotism and the blatant unbelief in the vulgar egotism and the blatant unbelief in the Divine name, with which it is almost sure to be Dirine name, with which it is almost sure to be associated." associated.&quot; Now 1 have as little respect for Messrs. :Moody XOI I hare as little respect for Messrs. Moody and Sankey, and for their flashy, histrionic colloogue, and Sankey, and for their flashy, histrionic colleague, as JOu can desire, awl think our daily papers might as you can desire, and think our daily papers might easily furnish better food to their readers than the easily furnish better food to their readers than the puerile stuff they gire us as reports of these mens puerile stuff they give us as reports of these men s sensational sermons and lectures. But what interests sensational sermons and lectures. But what interests in the extract from your letter is the me chiefly in the extract from JOur letter is the chiefly general sentiment of preference you exhibit for a general sentiment of preference rou exhibit for 0.fixed life of relation to God ocr one of a freejixed life of relation to God over one of a free and spiritual character: that is, for a life of passive spiritual character : that is, for a life of passive submission to Jour race.destiny, orer olle of actie submission to your race-destiny, over one of active private regeneration. You hare alwaJs one grent private regeneration. rou have always one great merit, that of knowing well your own mind. merit, that of kno.ing well rour own mind. nut ButI take the liberty of offering you n few considera· I take the liberty of offering rOil a few considerations in regard to this sentiment of preference JOutions in regard to this sentiment of preference youexpress, which perhaps rou hae not done justice express, which perhaps you have not done justice to, and which may therefore lead JOu in the pres. to, may therefore lead you in the pres ent case to an ent case to an improved knowledge of )our own improved knowledge of your mind. mind. Let me ask .lOU then, in the first place, wbat good Let ask you then, in the first place, what good
  16. 16. ltUllAN FREEDOM flD nUllA.." DESTI~Y. HUMAN rnEED03l AND HUMAN DESTINY. 5 5our raee.<Jestiny is going to do us individually ? Our our race-destiny is going to do fa indhidually? Our rnee·dcstiny is thoroughly incapable, I am happy to race-destiny is thoroughly incapable, I happy toSll). of furnishing n destiny for the individuul man. say, of furnishing a destiny for the individual mnn. We are not the race, but individuals embmeed in it are not the race, but individuals embraced in it; ; and though there is OO)ond doubt II. race-destiny for and though there is beyond doubt a race-destiny forman, there is no such thing as an individual destiny.man, there is no such thing as an individual destiny.Human individuality is constituted by freedom and individuality is constituted by freedom andrationality; and if therefore ! certain destiny wererationality; and if therefore a certain destiny wereimposed upon it to fulfil, either by deity or demon,imposed upon it to fulfil, either by deity or demon,it would immediately collapse. If I am really des-it would immediately collapse. If I really destined to undergo a certain mental de"elopment, end-tined to undergo a certain mental development, ending in my spiritual manhood, just as I am destineding in my spiritual manhood, just as I destinedto undergo a certain ph)sieal growth ending in myto undergo a certain physical growth ending in mynatural manhood, it must be because I have no selfnatural manhood, it must be because I have 110 self-hood-that is, no freedom and rationality wherehood that is, no freedom and rationality-where-with to work out my spiritual manhood.with to work out my spiritual manhood. In shari, In short,to have a fixed .. destiny" is not to be a free andto hlle n fixed &quot; destiny is not to be n free and &quot;rational subject, and therefore to be without indirnlional subject, and therefore to he wilhout indioviduality and to be without indilidulllity is to bevidllnJit); and to be without individuality is to be ;destitute of spiritual possibilities, and elaim anI) natdestitute of spiritual possibilities, and claim only nat-urn!.ural. I repeat, then, that the human race alone, find not I repenl, then, that the mce alone, and notany individual subject of it, elaiins a Divine "des.any individual subject of it, claims a Dhine &quot;destiny," because the race has anI)· an indefinite or uni becnnse the race hns only an indefinite or uni.tiny,&quot;versa] personality, and of itself therefore is only fitversal personality, and of itself therefore is only fitto minister to n defined or individual one. But theto minister to a defined or individual one. theindividual man, because he is by crention free andindividual man, because is by creation free
  17. 17. GC ANTAGONISM IlETWEE.i" TllE IDEAS Ol" AST.WOSlSll BETWEEN THE IDE.l.S OF rntional, is ipso jacto the nrbitcr of his own spirit rational, is ijMu facto the arbiter of his own spirit- lIal life and eharnctcr: that is, he either remains ual life and character : that is, he either remainswhat he already is by derimtion from his past all- what he already is br derivation from his past ancestrr, and the circwnstnnccs of llis own position, cestry, and the circumstances of his position,or else he becomes n new and regenernte form ofor else he becomes a new and regenerate form oflife, according to his own pleasure.life, according to his pleasllre. Your and my private regeneration is Dot an TIlliS your and my privato regeneration is not an Thusoutcome ·of destill!! in any sense of the word. Nooutcome of destiny in any sense of thc word. Xodoubt, we may picture the heart of God as verydoubt, we may picture the henrt of as veryllluch interested in evcry man s private or spiritualmuch interested in every mans priate or spiritualregeneration. But thell at the sume time we mustregeneration. Dut then at the same time musttake extreme gool care not to represent Him as intake extreme good care not to represent as in-torested in it to the extent of .. destining" any ofterested in it to the extent of any of &quot;destining&quot;us for it, as the sect of Uniersnlists holds or whatus for it, as the sect of Universalists holds; or what ;is the same thing, imposing it upon any of us contraryis the thing, imposing it upon any of us contraryto his good willto his own good will and pleasure; because obviously pleasure because obviously ;thnt would be to represent Him as ,-iolnting thethat be to represent as violating thecxpress means lIo has appointed for blinging itexpress He has appointed for bringing itnhont, and so defeating the realization of it. Forabout, so defeating the renJization of it. Forwhat does onr spiritual regeneration mean? It our spiritual regeneration moon? Itmeans - our lIew birth, or our getting a new heartmeans new birth, or our getting a ncw heartand mind: thnt is, a different one from that weand that is, n different one from that weare actuaIl} born to, or inherit from onr forefathers.are actually born to, or inherit from our forefathers.As this old heart and mind take place in us withAs this heart take place in ns with-out our own privity or consent preViOllSlr asked, soout our privity or consent previously asked, soour new birth signalizes its own snpcrior lustre orour new birth signalizes its superior lustre ormorc intimate nearness to us, by conditioning itselfmore intimate neanlcss to us, by conditioning itself
  18. 18. nUliAX rRUOOll AXD J1UlL~ DESTI~Y. HUMAN FREEDOM AND HUMAN DESTINY. 7 7upon our prilllte freedom Dnd rationllity. or IlCCOm- upon our private freedom and rationality, or accommodatiug itself to our secret hearts demands, de- modating itself to our secret hearts demands, deriled from culture. rived from culture. flJis is what to elery man, &piritually exercised, This is what to every man, spiritually exercised,makes his printc regeneration a question of suehmakes his private regeneration a question of such,-ital moment, namely: that Ail d~]Jelt ilUlillel. ofvital moment, namely : that his deepest instincts ofmodood art: Mt:t oy ii, olftl oJ it mOllt:. }or ex-manhood are met by it, and by it alone. For exnmple, my inherited personality is full of stain orample, my inherited personality is full of stain orfmilty deriOd from some or other of my progeni-frailty derived from some or other of my progenitors, so that I find myself, when tempted, not onlytors, so that I find Dl)self, when tcmpted, not onlyliable but sure to succumb to thcft, faIse witness,liable but sure to succumb to theft, false witness,adultery, or murder. Now in this state of thingsadultery, or murder. in this state of thingsit is cident that unless there be some Divine reveit is evident that unless therc be some Divinc reve.lation i/l. our nalure and !ti8Ior! making me awarelation in our nature olld history making awareof this tendency to evil in me, nnd prompting meof this tcndency to Cl,il in mc, and prompting meto combot it, I am tiS good as gone to aU eternity.to combat it, I as good as gone to all eternity.}or I hllC no intuitie conscience of the differenceFor I have no intuitive conscicncc of the differencebetwccn good and elil, but onl) an empirical orbetween good and evil, but only an empirical or As far as rn) personal intuitions goRequired onc. As far as my personal intuitions goacquired one.I unhesitatingly good clilsnd cil good. OurI unhesitatingly deem good evil and evil good. Ourmornl conscience is a Di"ine endowment of ollr "a-moral conscience is a Divine endowment of our nature exclusively, uttcrly l)C)ond the gphere of ourttire exclusi"cl), utterly beyond the sphere of ourpersonal intuitions; and we come into the experiencepersonal intuitions ; snd come into the experienceof it aecordingly onl)" through the intercourse of ourof it accordingly only through thc intercourse of ourkind, It is notorious to every man of thoroughlykind. It is notorious to Ccry of thoroughlyeducated experience, that when he is tempted to beareducated experience, that when he is tempted to bearfalse witness, to steal, to commit adultery, or murder.false witness, to steal, to commit adultery. or murder,
  19. 19. 88 A~TAGOStS)( DETWEES TilE IDEAS OF ANTAGONISM BETWEEN THE tDEAS OFthe whole pressure of the temptntion lies in the factthe whole pressure of the temptation lies in the factthat these damnable things seem ravishingly goodthat these damnable things seem ravishingly goodto him and not cviL Other men, interested in preto him and not evil. Other men, interested in pre·venting me doing them may denounce them as evil.venting mo doing them may denounce them as mil.But 1 in my secret heart, when tempted by theseBut I in my secret heart, when tempted b) theseunhandsome things, caunot help pronouncing themunhandsome things, cannot help pronouncing themgood, the most intimate Imd exquisite good ] know,good, the most intimate and exquisite good I know,in fact and] inwardly renounce the doing of themin fact; and I inwardly renounce the ; doing of them of deference to the Divinc law forbidonly out of deferenec to thc Divine law forbid.only outding me to do them under penalty of deatll,ding to do them under pcnalty of death. ] repeat then, tllat it is this strictly redemptive I repeat then, that it is this strictly redemptiveeffort of God in our nature, which alone qualifieseffort of in our nature, which alone qualifiesme to realize my deepest human instincts, 01 learn to realize my deepest instincts. or learnin what consists my true freedom and rationality.in what consists my true freedom and rationality.Reforc being inwardly born - before being spirit-Before being inwardly born hefore being spiritually quickened - I have no misgiving as to myually quickened I hae no misgiving as to myappetites and passions forming in me only a condi.appetites and passions forming in only n conditional or limited good. fhey seem so much mytional or limited good. They so mueh mynoorest good, that I feel no higher exercisc of freenearest good, that I feel no higher exercise of free-dom or sclfhood possible to me, than to obey them or selfhood possible to me, to obeyIlnresenedly. or whcneer they demand satisfaction.unreservedly, or whenever they satisfaction.And I base no sort of a suspicion. until I receiveAnd I have no sort of n suspicion, until I recej,emy information from others. that I am then mean· my infOlmation from others, that I then mean while, ill flpite of my apparent sclfhood or frcedom,while, in spite of my apparent selfhood freedom, the wretched slave of my perMJRal organization. It the wretched slare 0111lJ personal or!J01ri:atioR. It seems at this period so like free action to ghc way seems at this period so like free action to give way to my appetites and passions regardless of any to my appetites and passions regardless of any
  20. 20. Iir.MAN FREEDOM AND Hl;IdA:s DF..STI~Y. IIU)lAl rUEEOOl( A:>D HUMAN DESTINY. 0 &amp;lt;Jhigher law, and my nascent unripe sense of self.higher law, and my nascent unripe sense of selfhood or personalityhood or personality is so fostered by it, that I enn· is so fostered by it, that I cannot help yielding for a while to the deceptive seem·not help yielding for a while to the deceptive seeming: but it is wholly a seeming, destitute of theing: but it is wholly a seeming, destitute of the Sooner or later this felt freedomleast ,itni truth. Sooner or later this felt freedomleast vital truth.-this appareNt rationality of mine this apparent rationality of mine-confess them confess them.selves a burdensome nnd abject senitude, from wllichselves a bllrdensome and abject servitude, from whichthere is no release but in the fettcrless air of the spirothere is no rclease but in the fetterless air of the spiritual world. In fact, dear friend, our inherited selfitual world. In fnet, denr friend, our inherited self.}Iood or freedom - the selfhood that comes to ushood or freedom the selfhood that comes to usfrom birth, or is derived to us from our special anfrom hirth, or is derived to us from our special nn·cestry - is n mere provisional base for a Divinely-cestry is a mere provisional bose for a Diincly-given sclfllOOO or personality, which comes to liSgiven selfhood or personality, which comes to usthrongh the natural redemption wrought in us bythrough the natural redemption wrought in us bythe Lord Jesus Christ: and it is litcrnlly next tothe Jesus Christ : and it is literally next tonothing, if it refuse to operate as such base.nothing, if it refuse to operate as such base. Admitting then that we lmve to the fullest extent Admitting tllen that have to the fullest extenta .. destined" or unfree life of God in our rncc: Ia or unfree life of &quot;destined&quot; in our race: Iask afrcsh IIOW docs that supply the wants of ourask afresh how does that supply tIlC wants of ourfree spiritnal or highest culture? And can a manfree spiritual or highest culture? can a mnnreally be so false to the instincts of his proper manreally be so false to the instincts of his proper man-hood as deliberately to prefer a "destined" life, as deliberately to prefer a destined life. &quot; &quot;ecn at the Divine hands, to one of freedom? Ieven at tllC Divine hands, to one of freedom? Iknow mr good friend Emerson has long been sing. my good friend has long been singing us songs set to this indolent tune, lind thating us songs set to this indolent tunc, and tl18tmany feebler wnrblcrs reflect his inspiration. Andmnny feebler warblers reflect his inspiration.I know besides, thnt our orthodox churches giveI besides, that our orthodox churches gi,·e
  21. 21. 1010 A:tTAGO;SISM BETWEEN THE JDEAS OF ANTAGONISM BETWEE:S IDEAS OF out so decrepid a doctrine of the Diine na~e, and out SO decrepid a doctrine of the Divine name, andour Unitarian or rationalistic pulpits in their turnour Unitarian or rationalistic pulpits in their turnreply to it in so scant and penurious a stmin,reply to it in so scant and penurious a strain,that the common mind has grown altogether tiredthat the mind has grown altogether tiredof the scnscbs jangle, and prefers to take its veryof the senseless jangle, and prefers to take its "crylIuexneting religion and philosophy at the hands of aunexacting religion and philosophy at the lmnds of apoet, and that too a pantheistic one. Dut you dontpoet, and that too a pantheistic one. But you don tbelong to the common or scientific crowd of men,belong to the or scientific crowd of mell,shut up like so many gregarious sheep to the pensshut up like so many gregarious sheep to the pensof sense. You arc a person first of all of siucere,of sense. You are a person first of all of sincere,original thought, taking nothing on trust from otheroriginal thought, taking nothing on trust from othermen, despising the servile limits of sensuous obser·men, despising the servile limits of sensuous observation by which their intellect is bound, and thinkvation by which their intellect is bound, and think.illg out )·our own conclusions according to the freeing out your conclusions according to the freemnge of sympathy and intelligence God bas givenrange of sympathy and intelligence has givenyou. And you accordingly can never permanentlyyou. you accordingly can never permanentlyconsent to sell fOur Divine birthright of freedom,consent to sell your Divine birthright of freedom,for the paltry mess or pottage these respectable senti·for the paltry mess of pottage these respectable sentimentalists offer you under the name of "destiny:mentalists offer you under the nllme of destiny.&quot; &quot;Besides, so aeti·c an intellect as yours ought by thisBesides, so active an intellect as YOllrs ought by thistime to know that we can have no positive but onlytime to that can hac no posithe but onlya negatie netion upon this destined life of our race,a negative action llpon this destined life of our nCe,because our race interests belong exclusively to God,because our race interests belong exclusively to God,and lle is absolute over them. We have no power He is absolute over them. bne no powerto promote our race destiny, but by our spiritualto promote our race destiny, but by our spiritualregellcrntion. Every maR who b«omelJ regenerate byregeneration. Ever!l man becomes regenerate lyabstainin!! from file COlIIlJlMMOn of Cf,illJ, in virtueabstaining from the commission of evils, in tirfuc
  22. 22. HUMAX FREEDOll A:SD IIU)(AN DESTINY. HUMAN FREEDOM AND HUMAN DESTJ:SY. 11 11purely oj their confrariel!pNrely of fAeir contrariety to the lJit:ine 1tallle, doe8 to the Divine name, does indired!,! promote his raee-ccolution, because he eeWJe8 indirectly promote Ai8 race-evolution, because he ceasesally lon!ler actively to obstruct alld retard it. Ourany longer aditcl,y fo obstruct and retard it. Ournatural evolution, or our race-destiny, is to put 011natural evolution, or our race-destiny, is to put onDivine form and order; aud this form and orderDivine form and order; and this form and orderundeniably consist in eaeh man seeking suprcmelyundeniably consist in each seeking supremelythe good of tho whole, and in all mell seekingthe good of the whole, and in all men seekingsupremely the good of each. It is manifest then thatsupremely the good of each. It is manifest then thntthe regenerate person docs indirectly promote thisthe regenerate person does indirectly promote thisrace.eolution, inasmuch as he alone freely abstainsrace-evolution, inasmuch as he alone freely abstains But t his is allfrom confliet with his fellowman. But this is allfrom conflict with bis fellowman.he does towards it, and ahe docs towards it, and a fortiori all and more than fortiori all and marc thanall that anyone else does towards it. rhe man whoall that any one else does towards it. The wholives in practically selfish relations with his kind,lives in practically selfish relations with his kind,seeking himself first and his neighbor last, does ab-seeking himself first and his neighbor last, does absolutely nothing for his race or nature but retardsolutely nothing for his race or nature but retnrdits due and orderly evolution. And when it isits due and orderly evolution. when it iscohed, he will do nothing spiritually to promoteevolved, he will do nothing spiritually to promote well-being, because although he will then Lc inits well·being, bccnuse although he will then be in-itshibited from any Moral conflict with his fcllows, hehibited from any moral conflict with his fellows, hewill cultivate no spiritual sympathy with them.will eulthate no spiritual sympathy ",itb them. What then? Do I urge you to cherish an intel· then ? I urge you to cherish an intellootual indifference to your race-destiny? God for-lectual indifference to your race-destiny? for I should in so doing be utterly faithless tobid! I should in so doing be utterly faithless tobid!my own best inspiration. I find it unspeakablymy best inspiration. I find it unspeakablyblessed to belicc that there is n Divine-naturalblessed to believe that there is a Divinu-/^/////v//de8/iny for mnn $lowly but surely working out, which for man slowly but surely working out, which
  23. 23. 1212 AXTAGOXIS~I BETWEEN TilE IDEAS OF ANTAGONISM BETWEEX THE IDEAS OF no spiritual wickedness in high places, nor any per no spiritual wickedness in high places, nor any per-sonal stupidity und egotism 011 Ollt part, can seri- sonal stupidity and egotism on our part, can seriously compromise. Why? Because this benign ously compromise. Why? llcenuse this benignconviction gives me the indispensable stay or guar- conviction gives the indispensable stay or guarantee which my meagre indiviuual faith and hope in antee which my meagre individual faith and hope ill God demand as a basis. I could of course have no God demand as a basis. I could of course have lIOspiritual or private hope for myself in God, unless spiritual or primte hope for myself in God, unlessit were built upon His natural or public mercy to it were built upon His natural or public mercy to my roce: for how shall any man this side of my race : for how shall any this side of hell ever deem himself a fitter object of thehell ever deem himself a fitter object of theDivine complacency than any other man, especially Divine complacency than any other mnn, especiallythan all men? :Iy moral freedom my freedomthan all My moral freedom-my freedom to be good or evil at my pleasure, subject only toto be good or evil at my }lleasure, subject only towhat is due to otherwhat is due to other men - is full of the diinest is full of the divinestbenignity to my nature, because the deelopment of benignity to my nature, bccnuse the development ofthat nature in aU Divine form and order is condithat nature in all Divine form and order is condi-tioned upon it.tioned upon it. The actual distinction of heaven and The actual distinction of heaven and11Cll, in fact, is conditioned upon it; which distinc_hell, in fact, is conditioned upon it; which distinction is no less vital to spiritual order. So that thetion is no less vital to spiritual order. So that theinterests of both worlds, natuml and spiritual alike.interests of both worlds, natural and spiritual alike,may be said to demand it. Dut my moral freedommay be said to it. But my moral freedomis bnt a lJua8i freedom after nIl, and therefore howis but a quasi freedom after all, and therefore how-ever it may condition my true or spiritual freedom,ever it may condition my true or spiritual freedom,is heaven-wide of constituting it. My moral freeis heaven-wide of constituting it. My moml free_dom consists in my abilit), under the pressure of consists in my ability, under the pressure ofan) mercenary motive, to abstain from false-witness,any mercenary motive. to abstain from false-witness,theft, adultery, and murder. My spiritual freedomtheft, adultery, murder. My spiritual freedom
  24. 24. IlUld:AX FREEDOY ASD HUMAN DESTINY. 1 11- MAN FREEDOM AND lJlJYAS DESTISY. 13 13cndows me with 0 totolly new motive of action,endows me with a totally lIew mothc of action,which is the love of God and my ncighbor, or thewhich is the loe of God nnd my neighbor, or thepower of immortal life j nnd so not only cnables mepower of immortal life and so not only enables rna ;to nbstnin with disgust from these unholy things, butto abstain with disgust from these unholy things, hutto do with relish the exact opposite. The elementto do with relish the exact opposite. The elementof will or choice is e"cIJtbing in the moral life, andof will or choice is everything in the moral life, andthe fussy "otaries of it accordingly arc absurdly tenathe fussy votaries of it accordingly are absurdly tena·cious of their personal merit. Dut this element ofcious of their personal merit. But this clement ofwill or choice scarcely enters appreciably into thewill or choice scarecl) enters appreciabl) into thespiritual life, unless into the lowest forms of it; andspiritual life, unless into the lowest forms of it and ;in all the higher or celcstial forms it is unknown.in nil the highct or celestial forms it is unknown. I rejoice then with nnspeakable joy in this order· I rejoice then with unspeakable joy in this ordering of our natural destiny at Gods hands - thising of our Ilatural destiny at God s hands thisfinal and decishe adjustment of men s outward and final nlld decisive adjustment of mells outward andwarring relations - because in the first place it warring relations because in the first place itauthenticates c"er) deepest breath of man s regcne- anthcnticates every deepest breath of mans regene rate hope and n.~Jliration towards God, and in the rate hope and aspiration towards God, and in the second place forever exempts lUen from the tempta- second place foreer excmpts men from the tempta tion again to seck their 0"11 wclfare by the methods tion again to seek their own welfare by the mcthods of "icc and crime. But apart from thesc considera. of vice and crime. Rut apart from these considera tions _ aparl-, in other words, from its power to illus- tions apart, in other words, from its power to illus trate the Di,inc name- I ha"e no thought nor care trate the Divine name I have 110 thought nor cnro about our natural destiny. Especially when invited about our natural destiny. Especially imited to regard it, as so many men at this day do, in the to regard it, as so many at this day do, in the light of a full satisfaction to men s faith and hope light of a full satisfaction to mens faith lmd hope in God, it seems to mc inc:tpressibly revolting. l~or in God, it seems to me inexpressibly reyolting. For after all is said that can be said, it is a mcre reduc- afrcr all is said thnt can be S<1itl, it is a mere reduc-
  25. 25. 1414 ANTAGONISM BETWEE...i THE IDEAS OF A:STAGO:SIS){ BETWEEN THE IDEAS OFtion to order of mans natural or constitutional life,tion to order of man s natural or constitutional life,with the spiritual, functional, or infinite side of hiswith the spiritual, functional, or infinite side of hisbeing left out.being left out. And are men content to deem them- And are men content to doom themselves cattle, that they expect no higher boon at theselves cattle, that they expect no higher boon at thebands of the DlIXE NATURAL I-Iu~A:~nTY but anhands of the DIVINE K ATURAL HUMANITY but anunexampled provision for their board and lodging?unexampled provision for their board and lodging? then, nnd understand my boob. Understand me then, and understand my books. UnderstandI atrong!;; a.lJirm a Divine dcatiny-a Divine-natI strongly affirm a IJivine destiny a IJilJinc-nat-ural order-jor mankind, but I (f.lJirm it in tlte in-ural order for mankind) but I affirm it in the interest 0/ the IJivillc name alone, which the churchterest of the Divine name alone, whieh the churchobscures, by practically clltting off men s secularobscures, by praetically cutting off mens secularhope towards God, unless it claims a sauctimonioushope towards God, unless it claims a sanctimoniousbasis. In short 1 havc no interest in maintainingbasis. In short I have no interest in maintainingthis tmth of a Diinely appointed destiny for tllCthis truth of a Divinely appointed destiny for thern.cc, but the interest of Divine justice or riglltcous-race, but tho interest of Divine justice or righteousness. Of courso no 0110 can deny that it is infiness. Of course no one can deny that it is infi-nitely pleasanter to thiuk of men living together innitely pleasanter to think of living together inoutward harmony, than living like pigs in a sty.outward harmony, than living like pigs in a sty,where everyone is bent upon grabbing as muchwhere every one is bent upon grabbing asns he can from his neighbor, or pushing away hisas he can from his neighbor, or pushing away hisunfortunate neighbor from the trough altogether.unfortunate neighbor from tbe trough altogether.But the outward order of human life is, after all,But the outward order of life is, after all,supremely pleasant to me, because it discloses ansupremely pleasant to me, because it discloseseternal Divine rest and refreshment for the inwardeternal Divine rest and refreshment for the inwardman, or indicates at least the method by which theman, or indicates at least the method by which theindividual conscience attains to spiritual peace inindividual conscience attains to spiritlUll peace in God. If our natural e"olution did nothing to reveal God. If our natural evolution did nothing to reenl

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