The Meaning of Faith Part 10

Throughout our endeavor to deal with intellectual perplexity, this fundamental truth should not be forgotten. _The peril of religion is that vital experience shall be resolved into a formula of explanation, and that men, grasping the formula, shall suppose themselves thereby to possess the experience._ If one inquires what air is, the answer will probably be a formula stating that oxygen and nitrogen mixed in proportions of twenty-one to seventy-nine make air. But air in experience is not a formula. Air is the elixir we breathe and live thereby. Air is the magician who takes the words that our lips frame and bears them from friend to friend in daily converse. Air is the messenger who carries music to our ears and fragrance to our nostrils; it is the whisperer among the trees in June, and in March the wild dancer who shakes the bare branches for his castanets. Air is the giant who piles the surf against the rocky sh.o.r.e, and the nurse who fans the faces of the sick. One cannot put that into a formula. No more can G.o.d be put into a theology, however true. They who define him best may understand him least. G.o.d is the Unseen Friend, the Spiritual Presence, who calls us in ideals, warns us in remorse, renews us with his pardon, and comforts us with power. G.o.d is the Spirit of Righteousness in human life, whose victories we see in every moral gain, and allied with whom we have solid hopes of moral victory. G.o.d is the One who holds indeed the far stars in his hand, and yet in fellows.h.i.+p with whom each humblest son of man may find strength to do and to endure with constancy and fort.i.tude and deathless hope. And when one lives close to him, so that the inner doors swing easily on quiet hinges to let him in, he is the One who illumines life with a radiance that human wills alone cannot attain. That is G.o.d--"Blessed is the man that taketh refuge in him" (Psalm 34:8).

CHAPTER V

Faith's Intellectual Difficulties

DAILY READINGS

Most people will readily grant that such a sense of personal fellows.h.i.+p with G.o.d as the last week's study presented is obviously desirable. Every one who has experienced such filial life with G.o.d will bear witness to its incomparable blessing. Said Tennyson, "I should be sorely afraid to live my life without G.o.d's presence, but to feel he is by my side just now as much as you are, that is the very joy of my heart." But many who would admit the desirability of the experience are troubled about the reasonableness of the beliefs that underly it. They want intellectual a.s.surance about their faith. Let us in the daily readings present certain considerations which a mind so perplexed should take into account.

Fifth Week, First Day

We should let no one deny our right to bring religious belief to the test of reasonableness. Glanvill was right when in the seventeenth century he said, "There is not anything I know which hath done more mischief to Religion than the disparaging of Reason." In the New Testament Paul says:

=Prove all things; hold fast that which is good.--I Thess. 5:21.=

Peter says:

=Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge.--II Pet. 1:5.=

This might be paraphrased to read, Faith should be _worked out_ into character and _thought through_ into knowledge. As for Jesus:

=One of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, What commandment is the first of all? Jesus answered, The first is, Hear, O Israel; The Lord our G.o.d, the Lord is one: and thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.--Mark 12:28-30.=

In many a life which has neglected these admonitions Lowell's words have proved true: "Nothing that keeps thought out is safe from thought." In our resolute endeavor to think through the mystery of life, however, and to find a reasonable basis for faith, we need to remember that _the very desire to know is an indication of the reality which we seek_. The dim intuition that the world with all its diverse powers was in some sense a unity, preceded by ages the statement of nature's uniformity which modern science knows; and man's tireless desire to reach a reasonable statement of the unity was an intimation in advance that unity was there. So men do not believe in G.o.d because they have proved him; they rather strive endlessly to prove him because they cannot help being sure that he must be there.

This in itself is an intimation about reality which no thoughtful man will lightly set aside. Tennyson rightly describes the reason for man's quest after proof about G.o.d:

"If e'er when faith had fall'n asleep, I heard a voice 'believe no more'

And heard an ever-breaking sh.o.r.e That tumbled in the G.o.dless deep;

A warmth within the breast would melt The freezing reason's colder part, And like a man in wrath the heart Stood up and answer'd 'I have felt.'"

_Eternal Father, Quest of ages, long sought, oft doubted or forsook; can it be that Thou art known to us, the Law within our minds, the Life of every breath we draw, the Love that yearneth in our hearts?

Art Thou the Spirit who oft hast striven with us, and whom we greatly feared, lest yielding to His strong embrace we should become more than we dared to be?_

_An impulse toward forgiveness has sometimes stirred within us, we have felt moved to show mercy, the sacrificial life has touched our aspiration; but we were unprepared to pay the price. Was this Thyself, and have we turned from Thee? Something like this we must have done, so barren, joyless and so dead has life become. Canst Thou not visit us again?_

_We hush our thoughts to silence, we school our spirits in sincerity, and here we wait. O may we not feel once more the light upon our straining eyes, the tides of life rise again within our waiting hearts?_

_We never looked to meet Thee in the stress of thought, the toil of life, or in the call of duty; we only knew that somehow life had lost for us all meaning, dignity, and beauty. How then shall we turn back again and see with eyes that fear has filmed? How can we be born again, now grown so old in fatal habit?_

_If we could see this life of ours lived out in Thee, its common days exalted, its circ.u.mstances made a throne, its bitterness, disappointment, and failure all redeemed, then our hearts might stir again, and these trembling hands lay hold on life for evermore.

Amen._--W. E. Orchard.

Fifth Week, Second Day

Not only is man's tireless quest for a.s.surance about G.o.d an intimation that G.o.d must be here to be sought after; but _the spiritual nature of man which insists on the quest is itself a revelation that G.o.d actually is here_. Some men say that our spiritual life is the result of evolution, and they suppose that by this magic word they have explained it. But what comes out of a process of growth was somehow latent in the Original Beginning from which the growth started.

Palm-trees do not grow from acorns; only oaks evolve from acorns and for the sufficient reason that oaks are somehow _involved in acorns_ to start with. So a universe with spiritual life in it naturally presupposes an Original with spiritual life in It. Whatever evolves must first of all have been involved. The very fact that the seeker after G.o.d has a spiritual life, which is restless and unsatisfied without faith in the Eternal Spirit, is one of the clearest indications that, whatever else may be said about the source of life, it must be spiritual. The Nile for ages was a mystery; it flowed through Egypt--a blessed necessity to the land, enriching the soil, and sustaining the people--but n.o.body knew its source. Long before Victoria Nyanza was discovered, however, thinkers were sure that a great lake must be the explanation of the stream; and when at last they found the sources of the Nile, the lake was even greater than anyone had dreamed. So is man's spirit a revelation of a spiritual origin even before that origin is clearly known. As the Bible puts it:

=Now he that wrought us for this very thing is G.o.d, who gave unto us the earnest of the Spirit.--II Cor. 5:5.=

_O G.o.d! mysterious and Infinite, Thou art the first and Thou the last: as our weeks pa.s.s away and our age rises or declines, we still return to Thee who ever art the same. We seek Thee as the sole abiding light amid the shadows of perishable things. O Thou most ancient G.o.d! to whom the heavens are but of yesterday, and the life of worlds but as the shooting star, there is no number of Thy days and mercies; and what can we do, O Lord, but throw ourselves on Thee who failest not, and from whom our pathway is not hid? With solemn and open heart we would meet Thee here. Cover not Thyself with a cloud, most High, but may our prayer pa.s.s through._

_O Thou our constant Witness and our awful Judge! When we remember our thoughtless lives, our low desires, our impatient temper, our ungoverned wills, we know that Thou hast left us without excuse. For Thou hast not made us blind, O Lord, as the creatures that have no sin; nor hast Thou spared the light of holy guidance. Thy still small voice of warning whispers through our deepest conscience; and Thine open Word hath dwelt among us, full of grace and truth, and called us to the feet of Christ to choose the better part. We are not our own, and are ashamed to have lived unto ourselves. Thou hast formed us for Thy service, and we must hide our face that we have shrunk from the glorious hards.h.i.+ps of our task, and slumbered on our holy watch. Our daily work has not been wrought as in Thy sight; and we have not made the outgoings of the morning and the evening to praise Thee. The trials of our patience we have received as earthly pains of nature, not as the heavenly discipline of faith; and the fulness of Thy bounties has come to us as dead comfort, not as the quickening touch of Thy everlasting love. O our true and only G.o.d! we have lived in a bondage of the world that bringeth no content; and the pa.s.sions we serve are as strange idols that cannot deliver. Awake, awake, O Arm of the Lord! and burst our bonds in sunder; and help the spirit that struggles within us to turn unto Thee with a pure heart, and serve Thee in newness of spirit. Amen._--James Martineau.

Fifth Week, Third Day

Many stumble at the very beginning of their quest for G.o.d, because they are sure that finite mind can never know the Infinite. The Bible itself a.s.serts that G.o.d is in one sense unknowable.

=Touching the Almighty, we cannot find him out.--Job 37:23.=

=Man cannot find out the work that G.o.d hath done from the beginning even to the end.--Eccl. 3:11.=

=O the depth of the riches both of the wisdom and the knowledge of G.o.d! how unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? or who hath been his counsellor?--Rom. 11:33, 34.=

But in the same sense in which G.o.d is unknowable, all the most important realities with which we deal are also beyond our comprehension. We do not know what electricity is, what matter is, what life is. Ether is utterly beyond the reach of our definitions, and an English scientist calls it "unknown, impalpable, the necessary condition of scientific thought." As for the const.i.tuent elements of the material world, we are told that atoms are so infinitesimally minute as to be indivisible, and yet that an "electron ranges about in the atom as a mouse might in a cathedral." The plain fact is that in any realm, human knowledge soon runs off into an unknown region where it deals with invisible realities, which it cannot define, but on which life is based. While therefore we do not know what electricity, ether, electrons, and life itself are, we do know them well _in their relations.h.i.+p with our needs_. So we may know G.o.d. Deep beyond deep in him will be past our fathoming, but what G.o.d means in his relations.h.i.+ps with our lives we may know gloriously.

_O Thou who transcendest all thought of Thee as the heavens are higher than the earth; we acknowledge that we cannot search Thee out to perfection, but we thank Thee that Thou, the Invisible, comest to us in the things that are seen; that Thy exceeding glory is shadowed in the flower that blooms for a day, in the light that fades; that Thine infinite love has been incarnate in lowly human life; and that Thy presence surrounds all our ignorance, Thy holiness our sin, Thy peace our unrest._

_Give us that lowly heart which is the only temple that can contain the infinite. Save us from the presumption that prides itself on a knowledge which is not ours, and from the hypocrisy and carelessness which professes an ignorance which Thy manifestation has made for ever impossible. Save us from calling ourselves by a name that Thou alone canst wear, and from despising the image of Thyself Thou hast formed us to bear, and grant that knowledge of Thee revealed in Jesus Christ which is our eternal life. Amen._--W. E. Orchard.

Fifth Week, Fourth Day

The a.s.surance of G.o.d may come in part from looking outward at his creation. This universe seems superficially to be material, but really it is _saturated with the presence of mind_. So a city's streets, buildings, bridges, subways, and railroads might appear to careless thought grossly material; but the fact is that in their origin they all are _mental_. They are not simply iron and steel and stone; they are thought, plan, purpose materialized and made visible. The basic fact about them is that mind shaped them and permeates every use to which they are put. The most important and decisive force in their origination was not anything that can be seen, but the invisible thought that dreamed them and moulded them. So when one looks at creation he finds something more than matter; he finds order, law, uniformity; his mind is at home in tracing regularities, discovering laws, and perceiving purposes. Creation is not grossly material; it is saturated with the evidence of mind. Lord Kelvin, the chemist, walking in the country with Liebig, his fellow-scientist, asked his companion if he believed that the gra.s.s and flowers grew by mere chemical forces; and Liebig answered, "No, no more than I could believe that the books of botany describing them could grow by mere chemical forces."

=Lift up your eyes on high, and see who hath created these, that bringeth out their host by number; he calleth them all by name; by the greatness of his might, and for that he is strong in power, not one is lacking.=

=Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from Jehovah, and the justice due to me is pa.s.sed away from my G.o.d? Hast thou not known? hast thou not heard? The everlasting G.o.d, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of his understanding. He giveth power to the faint; and to him that hath no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait for Jehovah shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.--Isa. 40:26-31.=

_O Thou Infinite Perfection, who art the soul of all things that are ... we thank Thee for the world of matter whereon we live, wherewith our hands are occupied, and whereby our bodies are builded up and filled with food and furnished with all things needful to enjoy. We thank Thee for the calmness of Night, which folds Thy children in her arms, and rockest them into peaceful sleep, and when we wake we thank Thee that we are still with Thee. We bless Thee for the heavens over our head, arched with loveliness, and starred with beauty, speaking in the poetry of nature the psalm of life which the spheres chant before Thee to every listening soul._

_We thank Thee for this greater and n.o.bler world of spirit wherein we live, whereof we are, whereby we are strengthened, upheld, and blessed. We thank Thee for the wondrous powers which Thou hast given to man, that Thou hast created him for so great an estate, that thou hast enriched him with such n.o.ble faculties of mind and conscience and heart and soul, capable of such continual increase of growth and income of inspiration from Thyself. We thank Thee for the wise mind, for the just conscience, for the loving heart, and the soul which knows Thee as Thou art, and enters into communion with Thy spirit, rejoicing in its blessing from day to day. Amen._--Theodore Parker.

Fifth Week, Fifth Day

The vital a.s.surance of faith always comes, not so much from observing the outer world, as from appreciating the meaning of man's inner life.

Man knows that he is something more than a physical machine. Theorists may say that our minds are only a series of molecular changes in the brain; but man turns to ask: _Who is it that is watching these molecular changes? The very fact that we can discuss them, is proof that we are something more than they are and of another order._ Leslie Stephen was an agnostic, but at the thought of man as merely a physical machine he grew impatient. "I knock down a man and an image,"

he said, "and both fall down because both are material. But when the man gets up and knocks me down, the result is not explicable by any merely mechanical action." Man denies his own inward consciousness of self when he refuses to acknowledge the mental and spiritual part of him as the thing he really is. Man may have a body, but he surely is a soul. And when man lets this highest part of him speak its own characteristic word, he always hears a message like this: I am spirit; to grow into great character is the one worthy end of my existence; but how came I to be spirit with spiritual purpose unless my Creator is of like quality? and how can I believe that my existence and my purpose are not a cruel joke unless I am begotten by a Spiritual Life that will sustain my strength and crown my effort? To believe that man's soul is a foundling, laid on the doorstep of a merely physical universe, crying in vain for any father who begot him or any mother who conceived him, is to make our highest life a liar. Therefore man at his best has always believed in G.o.d.

=For as many as are led by the Spirit of G.o.d, these are the sons of G.o.d. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of G.o.d.--Rom. 8:14-16.=