Philosophy and Religion united. The Swedenborg moment and movement in America. Henry James 1811-1882. (scanning source : archive.org)

1. SOCIETY
THE REDEEMED FORM OF MAN,
MAN,
GOD'S 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 pa'tst...mtzDca cl hit
• ).... "'""'" his earthly life induces a form in the purest substances of his
"Man
intmen, 00 lhal lor _1 bo said '" form h.iI own _I, or p..., quality; aad
interiors, 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 _,*""",""t
according 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 inflowing
race."
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.

2. --------------------

3. ,I
23'<:.
(;''''''0'',
l~.
COPYRIGHT, 1879.
BY HENRY JAMES.
Dy IlE1'RY JA){£8.
THE ~.,.1ftaI'T'I' .._
...............ua
ELECTROTYPED AND PRINTED AT
lUlCn<>......" AJltI ......... d
CAMBRIDGE.
UNIVERSITY PRESS,
~Y.
H~-J _

4. CONTENTS.
CONTEXTS.
LETTER I.
I.
PACK
Antagonism between l~e ideas of human freedom and human destilly 3
Antagonism 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 betwecn
History a struggle between man's
man s nee force and his personal force
race force and his pel'3Onal fo= 11
17
The struggle is inberent in m~n's ereature,hi!,
The struggle is inherent in man s creatureship 20
20
His spiritual Cl'elltion exacts his prnious natural formation
His spiritual creation exacts his previous natul'll rormation 22
22
To 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<re
The meaning of Infinite Love 21}
26
It means, freedom from self.loTe, and hence stamps self.lore unreal
It means, freedom from self-love, and bence stamps self-love ullreal 2S
28
inFeriority of science to philo&oph,. IS an intellw:ual eulllJre.
Inferiority of science to philosophy as an intellectual culture 30
30
Man D~al i.. l~, and made l"U1 on1, hI natural redemption
~(an unreal in se, and made real only by natural redemption 32
32
Primacy of the heart in belief
Primae1 of the heart in belief 31
3i
LETTER IV.
m<rine truth he first to create the intelligence it .ftcl'1fards en·
Divine truth has first to create tbe intelligence it afterwards en
lightens ..
lightens 3S
35
lis forte purely fl'S'l'nerative
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. iv
IV COXTE.'T5.
CONTEXTS.
LETTER V.
V.
SuddeD demoraliutioll of the writer
Sudden demoralization of tbe writer
Almost romplete morJl imbecility ..
Almost complete moral imbecility "
43
Charm of English land~eapc "
46
.,
Charm of English landscape
Growing delight in nature, and disgust ",ith oneself
Growing delight in nature, and disgust with oneself
A friend'. IlCC()Ullt of Swedeuborg
.
"
47
48
SO
A friend s account of Swedeuborg 50
I am much interested
I much interested . 51
51
I resoh'c to read him .
I resolve to read him
LETTER VI.
VI.
"
52
A few explanatory words about Swedenoorg....
few explanatory words about Swedenborg 53
LETTER "II.
VII.
Further observations about Swedcnoorg
Further observations about Swedeuborg 64
LETTER "III.
VIII.
My moral dttltb and burial
My moral death and burial _......... 70
70
Profound moral illusion uuder which I had been living
Profound moral illusion under which I had boeu living ,... n
72
:My telid from it equivalent to my belief in the iDcal'll.ltion ..
My relief from it equivalent ro my belief in the incarnation H
74
The moral law essentially typiealllld prophetic
The moral law essentially typical and prophetic 76
76
Its votaries male il utterlyllat, vapid, and spiritless
Its volAries make it utterly flat, vapid, and spiritless 78
78
The law a present stench in the earth
The law a present stench in the earth SO
80
LETTER IX.
Dilfrrenee between the
Difference between the real
real Jew and tbe Chrietian imita.tiGD
Jew and the Christian imitation 61
81
We live not under • literal but & apiritu:l1 Divine adoUnistl'llt.ion .•. 8-i
live not under a literal but a spiritual DiviJIe administration ... 84
GnnriJIg indifference of men to their civic repute
Growing illdifrerellce of men to their civic repute........ 86
86
Onr currellt ecclt$iutlcal culture fri..olous IWd 1I1l1J&ll1)'......
Our current ecclesiastical culture frivolous and unmanly 8S
88
The ho~r our hue SbeehiJu.h at this da), •
horse-car our true Shechinah at this day 00
90
Clirist'. precise work 011 earth
Christ s precise on earth !Ii
92
LETTER X.
8111'edenoorg's interpretation of the gospel....
Swedenborg s interpretation of the gospel !l3
93
Tile origin of spiritual nil.........
The origin of spiritual evil 00
96

6. CONTENTS. v
Creatioa ioe,ilabl,. _uaets toll 011 11.1 IIIbjttti..e aide
Creation inevitably contracts soil on its subjective side 0'1
98
Creatioa Q .. fpirdul w.k of GocI is plaiDl,. .iRCllIoos, _lid
Creation 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 miracle
Objection to miracle
. 1"
104
)llrxJe iI hid ~ie~. but ..cry good phiJ050plty
Miracle is bad science, but very good philosophy ,.. 100
106
~,. 0" intdltthaal attitllde to rds m.ineJe .
My own intellectual attitude towards miracle
lufirtnit, of the critical or !ICle(lticalllodcntaodinl..
Infirmity of the critical or sceptical understanding
'"
112
m
118
S.~borg aA OIIe-.d-Qllt raliat
Swedeuborg an out-and-out realist
'"
124
LETTEE
LETTER XII.
XII.
Creation a spontaneous work "..... " .....
Creation .. lpon!UooU$ work 12$
125
S,tUfe lIL1rtal &lid impenooal............................
Nature unreal and impersonal 127
127
It is a functioning of Divine Love towards our spiritual manhood 130
It is .. ful1ctiouiug of Di,ine 1.o1'c tQ... nds OIlr 3piritll&1 maDhood 130
The educative use
The educative use of our natural exper~Dce
of our natural experience •• 132
132
Gene-ill of tbil a!>slll'd CO$mological
Genesis of this absurd cosmological ., Nothing ,.
~olbing
&quot;
&quot;
13i
134
Crntioa as aletl.er aa imll'lenae fallacy.
Creation as a letter an immense fallacy IS6
136
elUtion wno locus
Creation has no l«-u u. f'" but the human eotI3cioIulles, ..
in,
quo but the hll"""1. consciousness 13~
138
Its
Its 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 object
ere.liaR onl,. .. pllilo.opbie 1IU11 for olle JIlIl.UAI rede.. ptioll .
1-11
141
144
Creation only a philosophic name for our natural redemption . . .
WhI,t do '11'0 meu. h1 the term Kahlf(l P..... ..
What do we mean by the term Nature ? ...• _.. ~.. •..•. ll6
146
X.ture .. mictl! aubjeetin. or me~rh1,ical ~1e1lC1l.,..
Nature a strictly subjective, or metaphysical existence 148
148
Concrete uses 01 the word..........
Concrete uses of the word .. "...... no
150
Xature lUliuble 10 tbought, but Ilot to.ellJe .
Nature realizable to thought, but not to sense H't
152
HIlD'Wl ....IU"' it tbe Ipbere of mall" s lubjec:Urt n=Ia¥lul..••• ,._
Human nature is the sphere of man subjective relations 1U
154
h bas IlO tll~ttoee but III tbe IttnDuIe of a Jubjttt
It has no existence but as the attribute of a subject U6
156
lIulllUit,. DOC a ...teria1 !aet, but a spiritual Intis.
Humanity not a material fact, but a spiritual truth US
1111..... allure lbe Ii"ias liak bet.-- Goii and .u.
Human nature the living link between God and man 100
160
0Ilr 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. vi CONTENTS.
LETTER X I •.
LETTER XIV.
P~t, the true ground of unbelief
tbe Uue groud olllJl.belief .......• .. .•..•.••.•••........• 161
Personality
or
NaluNl iDcarua1ioll the oa1l1Ktbod spiritual en:atioa
Natural incarnation the only method of spiritual creation 166
166
lfulOf1 notbillg me
History nothing else than
a tbea!re of Di,ine lPclatioP
lbu a theatre of Divine revelation. ..
... 17l
174
15piritual nhie of miracle as a scientific irritant
Spiritual value of
miracle u • .aentific irrillUl.l US
178
LETTER XV.
LETTER XV.
HUlllan nature ~,. Ihe bllrnllll persoD
Human nature vs. the human person ISO
180
TILe church, the main citadel
The church, the main citadel of n~tiDgevil.nd rahit,.
of existing evil and falsity lSi
182
Claim of a personal interest in Christ preposterous ....
Claim of • personal interut in Christ Pll'poeteT'Ollll 19~
184
S..edeuborg's doetl'ia of the eomtilution of the church.
Swedenborg s doctrine of the constitution of the church 186
186
Slat~lIl.! in rq;ard 10 the prehistoric church
Statements in regard to the prehistoric church ISS
188
I.nAooeooe of • nala 1 IllcliaatioD. 10 ~Ubood
Innocence of a natural inclination to selfhood 190
190
Uobucbome pre-natal ~elop_1lb or the callrell
Unhandsome pre-natal developments of the church 192
192
Crution esaeDtially~.
Creation essentially miraculous 19'
194
xn.
LETTER XVI.
Oar
Our $eM aDd
selfish and worldly lo'tlI mack eril b,.
tbe iu4_ of
worldly loves made evil by the influence of
prD,ri.. ... ..._..........................................
proprium 19~
195
The excess of them nen not halefullo God, ~ lie utilius
The exeeH of them even not hateful to God, because he utilizes
it ill the hells
it in the hdla...................... 198
198
The 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
200
Tor this is spirituII Qr linug evil; Ind fatal, if allowed, to the
For this is spiritual or living evil and fatal, if allo'll"ed, to tbe
;
bumllD n.oe
human race 201
The church aloDe prodllCel this deaperate eril in meD
The church alone produces Lhis desperate evil in men 2M
204
Cooscienee the e't"ideooe of III ill!nite aod a finite Imale ia our
Conscience the evidence of an infinite and a bite struggle in our
IlItlll'e
nature •••• ••• •• .. toe
206
The church a 111m: rtldieeatary txpoant of eDIlIC'llIlDCe
The church a mere rudimentary exponent of conscience 20S
208
Cb.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
211
Spiritual enatiOll. inert witiKNt the cratllle'S ..tura! eoo.lilll.ti<!R 'iU
Spiritual creation inert without creature s natural constitution 214

8. OO~TE~TS.
CONTENTS. vii
vii
Implication of nature increalioD gi."tI it.n its intereltto the heart
I
indication of nature in creation gives it all its interest to the heart
218
218
Spiritual cration interpreted b, the doclriue of Uollilion
Spiritual creation interpreted by the doctrine
of evolution 2i!Q
220
Difereuce between the philosophic aud the lCieutifie idea of it......
Difference between the philosophic aod the scientific idel of it 222
222
Evolutiou relatively ••piritual dower; in"olution il.s naturalltern
Evolution relatively a spiritual flower involution its natural stem
;
2U
224
Science «sentiall, ministerial, not magi.terial to the mind ...
Science essentially miu.isterial, DOt magisterial to the mind 226
226
Nature neither begina nor cuds lIlytWng
K.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
229
Xature'.lirst leuon to the intellect .
Nature s first lesson to tbe intellect 231
231
Difference betweeo physical and natural e1~tellCe ..
Diference between ph,.iealllld natural. existence 232
232
The philosopher b.. no call to look at nature oDtwardl, .
The philosopher has uo call to look at nature outwardly 23~
234
Science hu no pcn:eption of the spiritual ends of nature, and
Science has no perception of the !pirituai enda of nature, aDd
therefore confounds nature with pb~ies...
therefore confounds nature with physics 236
236
It claims tbat natural existence ill identical with spiritual being ...
It claims that natural existence is identical with spiritual being . . .
HO
240
ProfCSlOI Ilude, XI. pbilO$Ophcr ...
Professor Huxley as a philosopher 212
242
Wb.t protoplasm s,moolitca to the intellect
protoplasm symbolizes to the intellect.
&quot;What 2H
244
Pb,eicism a pro'fidelltial gospel
Physicism a providential gmpcl 216
246
LETTER XIX.
Swcdenoorg'. philosophy of llltnre.
Swedenborg s phiiOlOpb, of nature 217
247
Good &Dd etil the mere earth of the finite OOlJlCiousncu.
Good and evil the mere earth of the finite consciousness 2~O
250
Heaven and bell have oul, a subjecti'fe truth
Hea'fen and hell hI"e only a subjective truth 252
252
SUbjeetilC genesis of bell in mall.........
Subjective genesis of hell in man 2H
254
Ilell ill alwa,s benen to the nil nllU hut when he is forced not
Hell is always heaven to the evil man but wbeu he is foreed lIot
10 flo uil
to do evil 256
Human nature tbe IDle sphere of creative power
IIIlDlIll nature the sole sphere of creative power 2::>8
258
LETTER XX.
Creation a fusion of God and man
Creation a ru!ioo of God and 2GO
260
It include. CTCator and ereatnre qnite equally...............
It includes creator and creature quite equally 269
262
Deism as I pbilO$Oph, is I groea .bsllrdit1 ...
as a philosophy is a gross absurdity 2640
264
Creation 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. Vill
Vlll OO~TE~TS.
CONTENTS.
The
The evil of human utun: is allbjecti.'e COl13Ciouanna
evil of human nature is subjective consciousness 270
270
Man s moral e'ila al'f: not the true eril or hia l'Iatul'f:,..
Man'a moral evils are not the true evil of his nature 2a
272
That collsisb
That 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
276
Effect of thc illusion in n(ceB~illting a Divine-natural order of lifc
Elfe(t of the illusion in necessitating a Di"fi.n(.llItural order of life 218
278
This order alonc releases man from the C'ib inddent to ilia ael£bood ,SO
This order alone relu5C1 man frolll the evils incident to his selfhood 280
SuperiGTity or living knowledge to mere S(ienl:e for creative cuds 282
living knowledge to mere science for creatin ends
Superiority of
Seienl:e or learning flatters the illusion or aelfbood
Science or learning lIatten the illusion of selfhood '"
'"
. 284
The obj(Ct in knowledge glorifiea tbe auujed out of self-conscious
The object ill knowledge glorifies the subject out of r.elr-llollll:ioul-
ness ,so
286
Thc rule or our natural knowledge the rule or our natural lif(
The rule of our nahllal knowledge the rule of our natural life 'SS
288
Our nature -what f and how (OU!tituted f
Our natllle what? and hoy constituted P '90
290
1'he church s testimony to the Christian facts ..•..
The (hureh's testimollY to the Christian facts 292
292
The realm or fa<:t inferior to the realm of truth
The realm of fact inferior kl the realm of truth
Unhappy l"e!ult. to the intellect ill tethering it to aellae
t"uhapP1 results to the int(lIect in tethering it kl sense
294
296
,,.
'"
Attitude of men of adenl:e
Attitude of men of science . 'OS
298
DilTeren<:e between science aud faith
Difference helweenlll:ien<:tl and faith ..
The gospel untrue tidings to UCIJ' OM who does not first find it
The gospel untrue lidings to every one who does not first find it
299
'"
good
good 300
300
Man's allegian(e henceforth due to Dirine·natllral good alone
Man s allegiance henceforth due to Divine-natural good alone 302
'"
LETTER XXII,
XXII.
Tbe .late nt1mwates in the repuhlie
The state culminates in the republic ,.. 30,1,
304
The republic ends our political life
The repuhli( ends our politic:allife 306
306
The angels an imperfect work of God
The angels an imperfect work of 30j
307
S'II"edenhorg'. indictment of tlJe angelic personality .
Swedenborg s indictment of the angelic perallnalit,. 30S
308
lIe .howl it severely ministerial to a work of God iD human nature 310
He shows it i1uerel,. ministerial to a of in nature 310
Man s printe aelfbood the only illfcterate enem,. of God........
Man'. private selfhood the only inveterate enemy of God 312
312
15 our uatllral alienation rrom God, a fact or .cieo<:e P ... .........
Is our natural alienation from God, a fact of science ? 314
314
Or i, it a truth of OIU' personal consciousness merely f..........
Or is it a truth of our penonal conS(iollSIICU merel,. ? SHi
316
Our inherited theology .ottiBh and su60eating
Dnr inherited theology sottish suffocating SIS
318
The Dh'W_t.r.l humanity alone worth,. of men s acknowledg
The Div me-nafural hlllllwt,. alone worthy of meu', ackuowlcdg·
ment
ment .. 320
.320

10. OO~TE~T&
CONTENTS. IX
Sellbood tbe natural birtbllll.rk Ot congenital stipa. of lbe clUture
Selfhood the natural birthmark or congenital stigma of the creature 3H
322
An impicalioll, not an up!icllion of the spiritllJ.1 CT'CltiOll ...
An implication, not an explication of the spiritual creation 321.
324
A dCII.lot muk behind ",hicb God ell'uts our utural redemption
A dense mask behind which God effects our natural redemption.. ...
326
326
A mcre gcneraliud form oe man s MtUra! cOlltrariety to God .
mere generalized form of mM's natural contrariety to God 325
328
Impo.sible to belieYC wylongct in God's ,..perm.tural attributes.
Impossible to believe any longer in God s
attributes..
*wjo&amp;lt;?matural .. 330
330
God a practical power adequate to all ma.n's natural (or impersonal)
God I practical power adequate to all man s lllltul'Il (or impcnooal)
lICedS..
needs .. ........•. 33~
332
He never po:sn for mCil's admiration
He 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
335
Science selr-disqualilied " I research of being
Science self-disqualifled as a rnearch of being 335
338
The spiritual being of thinOS distinct from their natural nistenee
The spiritual being of things distinct from their ualura! existence. . .
3-10
340
We achiue the love of our kind only by practically unloving self...
achieve tbe love of our kind only by practically unloving self. .. 3-1~
342
S[liritu.al creatioll Ill1real unless based in the created nature
Spiritual creation unreal unless bued in tbe created nature..... 3U
344
Implication of the creatlU'e's nature in crealion, aloue make! it real
CmplicatlOIl of the creature s IIsture in creation, alone makes it real 3il>
346
S.... edenborg dcscnDes creation as. house of three stories
Swedeuborg describes creation as a house of three stories 3iS
348
)firnc!e a SCIl!lUOu.a symbol of the creative infinitude
Miracle a sensuous symbol of the creative in6nitude.. 350
350
LETTEK
LETTER XXIV.
Science terrene, senae suhterrenll
Science terrene, sense subterrene .........••..• 3~2
352
Essential or spiritusl, and eJ.istential or natural. Divine manhood
Essential or spiritual, Ind existential or natural, Divine manhood. 3~ i
354
The suhjuti'e element iu e1perienccintrinsicallye'illnd perishable
The subjective element in experience intrinsically evil and perishable 356
356
SeiellCe a perpetUllI stnUller for tbe imbedle judgments oI _
Science a perpetual strainer for the imbecile judgments of sense ..• ... 355
358
Not sense, but selfhood, t.be chief obstacle to man s spiritual welfare
Not acnse, but scULood, the chidohstacle to mill's spiritualll"elfare 360
360
Nirvana, or self-extinct ion, impossible to created or self-conscious
Nina_, or self-el.tinction, impouib!e to created or sdf·OOliSciollS
e1istenCll
existence 362
The gospel facts ",orth~ save as a revelation of God s infinitude
Tile gospel fact& worthless $lve III a revelation of God'i i.u.6nitude 3M
364
The acientillc or ontologie bypotbelis of being fundamentally stupid
scientific or ontologic hypothesis of being fWldementally stupid
IUd l"oid....•.._
and void 366
3G6
no", man realizes immortality...
How realizes immortality 3GS
368
A personal reminiace_
penoul reminiscence 369
ADeclote of a murderer'1 muuda.oe poIt.morkm perturbl.tiouJ......
Anecdote of a murderer s mundane post-mortem perturbations 3iO
370
Ko degree of post.mortem e1perience equi,aleM to immortal life...
No degree of post-mortem experience equivalent to immortallifc... 3i~
372

11. x CONTEXTS.
Immortality depends upon no personal faY(IIf of God to us
Immortality depends upon no
penonal favour of God to M.. sa
374
Christ s unique lustre, that be despised man's man.! righteous~aa
Cbrist', unique lustre, tbat he despised man s moral righteousness 3763i6
No man a CrtrJurt of God in his own right, or independently of
No man a creature of God in his own right, or iDdependentl, of
others
others 31S
378
6<ld's new church a tborougbl;r new uatural spirit or life ill man... 350
God s new church a thoroughly new natural spirit or lifo in man... 380
LETTER XXV.
Church development of our nature
Church development of our nature . as,
382
Christianity spiritually fulfilled in the events of our own history
Cbmtia.n.it,. spiritually rulliUed in the event" of our 01111 hislory .. . . .
,S!
384
Cbmt's spiritual fou are the,. who greatl, cult his finite person
Christ s spiritual foes are they who greatly exalt hu finite person
Error in point of philO3Opbl of tbe mon.list or sta~man: that he
Error 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 ... 388
The church primarily and inveterately hostile to mo....lism
The church primarily wd inveterately hostile to moralism SS,
392
The latest church del'elopmellt proves its utter spiritual decease...
The latest church development prO'fell its utter spiritual decease... SSl
394
Our highest moralily claims no higher sanction thaD prudence..
Our highest morality claims no higher sanction than prudence SSG
396
Moral olf'ellces not contrary to nature but to eullnre..
Moral offences not contrary to nature but to culture SS'
398
Meaning of onf civic constitution
Meaning of our civic constitution 400
400
It is a mere steward of man s spiritual delltin,. ......
It is a mere steward of man', spiritual destiny
It utterl,. misapprehends it. providential funetion
It utterly misapprehends its proridential function ."
402
'"
404
The spiritual form of our nature or emotion is social.
The spiritual form of our nature or creation is social
Dut we are born desperately unaoeial or selfuh.
But are born desperately unsocial or selfish ..,
'OIl
406
408
The penonal illusion sole root of hell in us
The personal illusion sole root of heU in us
LETTEE XXY!.
LETTER XXVI.
"'
410
Moralist IWd ehnrehmm defined
Moralist and churchman defined U2
412
Tblll'OOt.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
414
It is morll IUperfieial in the one, and more substantial in thll
It is more superficial in the one, and more substantial in the
otber .
other 416
416
All manner of sin forgiven to men but that against the 1Ioly
All manner of sin forgin1l to but that against thll Holy
Ghost..............
Ghost 41S
418
Self-righteousness the outgn.nrth of a eburtb·soil in our nature ...
Self-righteousness the outgrowth of a church-soil in our nature . . . no
420
Doth "the chureh" and "tbll world&quot; a mere germination of hu
Both 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. CO~TE."TS.
CONTENTS. xi
XI
LETTEE XXVII.
LETTER
We do not inherit humanllllturt, hut atwn to it by regeneration
do not inherit human nature, but attain to it b,. regtneration 427
427
Our uatllral histor;r is a divinel,. redemptivc process
Our natural history is a divinely redemptive proetas.. i30
430
Human IlIlture is a univel'#l realm of CQu$l'iou$llts$ in man
Human nature is a universal realm of consciousness in man.... 432
432
Hum.n nature not the spiritual ereatiou, but reveals it
Human nature not the spiritual creation, but reveals it 43<1,
434
She 611s out our unreal penons vritll valid human substance
She fills out our u.nreal persons with valid hnman substance 436
436
She U Ihe lift of law or order in.U lo...er eiliteneea
She is the life of I.... or order in all lower existences 43S
438
She U inwardly instinct ~ith love and therefore loath" asceticism
She is inwardl,. instinct with love and Iherefore loathes ueetiei$lll 410
440
But onl,. u a moral force she sho...s her true inJiniting tenderness
But only as a moral force she shows her true infiniting tendernC$! 412
442
LETTER XXVIII.
Human nature metapb,.sieal
Human nature metaphysical 41.
444
God alone is man eilher in substance or in form
God aloue is Ulan either in substance or in form 416
446
The creative power in men contingent upon their IlIlture taking
The creative power in men contingent upon their nature taking
fOllll
form .. 415
448
Nature the sphere of redemption in IIllln
Nature tbe sphere of redemption in man . 450
450
The inward meaning of creation u. man s deliverance from evil ...
The inward meaning of er<:ation is man's deliftrance from evil... 452
452
Man s freedom and rationalit,. do not make him man they merely
Yan's freedom and rationality do not make him man; the,. merel,.
:
qualify him to
beeome man
qualif,. bim 10 become man .. 454
454
God" entirel,. witbont a power of independent action..
God is entirely without a (lOwer of independent action 455
45 8
Our moral .nd rational manbood not a real but a typical manhood
Our moral and rational manhood not. real hut a t,.pical m.nhood fC,0
460
Christ Cf't'ciJied the onlyade'ln.ate revelation of God in humanity...
Christ crucified the only adequate revelation of in humanit,. 462
462
The ehurob and the world pur<:ly S1Ibjeclive realities in man
The church and the world purely subjective realitie, in IlIID 464
464
The,. are 1M simple machiner,. of our natural cvolulion
They are the simple machinery of our natural evolution 466
466
The uisting world-wide tragedy or human life is lhat chureh and
The existing world.wide traged,. of life is that church and
world persist in burrowing in men's private con'ltiente..
world persist in burrowing in men s private conscience 465
468
States no sooner beeome uittd than societ,. is inaugurated....
States no sooner become united than society is inaugurated 472
472
The onl,. obstaclc to God's kingdom is the hypocri,,. of the ebnreh
The only obstacle to God s k.iDgdom is the hypocrisy of tlie church 47-4
474
The late ool1ar.std Mr. )Iood,. or present distcnded Mr. Cook......
The late collapsed Yr. Moody or prer.ent distended )It. Cook 476
476
The &1Ilbor takes an affectionate le..e of his corre,pondent, b,. a
The author takes an affectionate leave of Ws correspondent, by a
citation from Swedenborg
citation from Swedenborg fiS
478
A"!:~DI1 A.........................
APPENDIX A 451
481
AnJ:"llIX B.
APPENDIX
Proprium or aeUhood, the $Ource or all evil
Proprium or selfhood, the source of all evil 454
484

13. I

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 lIen'cs are easily unstrung
by protracted labor. and I am consequently not
by protracted labor, and I consequently not
,'cry sure beforehand that I enn meet the demands
very sure berol'chand that I can meet the demands
of 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 nerves
Still I persuaded that even for wenry nerves
there is no sedati'C so sovereign as the reconciling
there is no sedative so sovereign as the reconciling
truths we are going to consider, nnd I hope there_
truths nrc going to consider, and I hope there
fore that our conference will not, on the whole,
fore tlmt our conference will not, on the whole.
pro'C 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 order
that by my comment upon them I may pitch the tune
that by my UJXlll them I may pitch the tunc
of our subsequent discussion, or indicate the har
of our subsequent discussion, or indicate the har-
monic issues to which I would lltl.'c it lead. You
monic issues to which I would have it lend.
say: ,,] cannot bear to think with any purpose of
say. cannot bear to think with any pnrpose of
&quot;I
rn)" priWlte regeneration aftcr having so long com·
my private regencration after hnving so long com
mitted aU my Godword hopes to the .dcstiny of my
mitted all my Godward hopes to the .destiny of my

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 men's
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 o'cr one of a free
jixed 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 acti'e
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 But
I take the liberty of offering you n few considera·
I take the liberty of
offering rOil a few considera
tions in regard to this sentiment of preference JOu
tions in regard to this sentiment of preference
you
express, which perhaps rou ha'e 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. ltUllAN FREEDOM fl'D nUllA.." DESTI~Y.
HUMAN rnEED03l AND HUMAN DESTINY. 5
5
our raee.<Jestiny is going to do us individually ? Our
our race-destiny is going to do fa indh'idually? Our
rnee·dcstiny is thoroughly incapable, I am happy to
race-destiny is thoroughly incapable, I
happy to
Sll)'. 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 for
man, 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 and
rationality; and if therefore ! certain destiny were
rationality; and if therefore a certain destiny
were
imposed 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 des
tined to undergo a certain mental de"elopment, end-
tined to undergo a certain mental development, end
ing in my spiritual manhood, just as I am destined
ing in my spiritual manhood, just as I destined
to undergo a certain ph)'sieal growth ending in my
to undergo a certain physical growth ending in my
natural manhood, it must be because I have no self
natural manhood, it must be because I have 110 self-
hood-that is, no freedom and rationality where
hood 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 and
to hll'e n fixed
&quot;
destiny is not to be n free and
&quot;
rational subject, and therefore to be without indi
rnlional subject, and therefore to he wilhout indio
viduality and to be without indil'idulllity is to be
vidllnJit)'; and to be without individuality is to be
;
destitute of spiritual possibilities, and elaim anI)' nat
destitute 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 not
any individual subject of it, elaiins a Divine "des.
any individual subject of it, claims a Dh'ine &quot;des
tiny," 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 fit
versal personality, and of itself therefore is only fit
to minister to n defined or individual one. But the
to minister to a defined or individual one. the
individual man, because he is by crention free and
individual man, because is by creation free

17. G
C 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 remains
what he already is by derimtion from his past all-
what he already is br derivation from his past an
cestrr, and the circwnstnnccs of llis own position,
cestry, and
the circumstances of his position,
or else he becomes n new and regenernte form of
or else he becomes a new and regenerate form of
life, 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
Thus
outcome ·of destill!! in any sense of the word. No
outcome of destiny in any sense of thc word. Xo
doubt, we may picture the heart of God as very
doubt, we may picture the henrt of as very
llluch interested in evcry man s private or spiritual
much interested in every man's pri'ate or spiritual
regeneration. But thell at the sume time we must
regeneration. Dut then at the same time must
take extreme gool care not to represent Him as in
take extreme good care not to represent as in-
torested in it to the extent of .. destining" any of
terested in it to the extent of any of
&quot;destining&quot;
us for it, as the sect of Uni'ersnlists holds or what
us for it, as the sect of Universalists holds; or what ;
is the same thing, imposing it upon any of us contrary
is the
thing, imposing it upon any of us contrary
to his good will
to his own good will and pleasure; because obviously
pleasure because obviously
;
thnt would be to represent Him as ',-iolnting the
that be to represent as violating the
cxpress means lIo has appointed for bl'inging it
express He has appointed for bringing it
nhont, and so defeating the realization of it. For
about, so defeating the renJization of it. For
what does onr spiritual regeneration mean? It
our spiritual regeneration moon? It
means - our lIew birth, or our getting a new heart
means new birth, or our getting a ncw heart
and mind: thnt is, a different one from that we
and that is, n different one from that we
are 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 with
As this heart take place in ns with-
out our own privity or consent preViOllSlr asked, so
out our privity or consent previously asked, so
our new birth signalizes its own snpcrior lustre or
our new' birth
signalizes its superior lustre or
morc intimate nearness to us, by conditioning itself
more intimate neanlcss to us, by
conditioning
itself

18. nUliAX rRUOOll AXD J1UlL~ DESTI~Y.
HUMAN FREEDOM AND HUMAN DESTINY. 7
7
upon our prilllte freedom Dnd rationllity. or IlCCOm-
upon our private freedom and rationality, or accom
modatiug itself to our secret hearts' demands, de-
modating itself to our secret hearts demands, de
riled from culture.
rived from culture.
'flJis is what to el'ery man, &piritually exercised,
This is what to every man, spiritually exercised,
makes his printc regeneration a question of sueh
makes his private regeneration a question of such
,-ital moment, namely: that Ail d~]Jelt ilUlillel. of
vital moment,
namely : that his deepest instincts of
modood art: Mt:t oy ii, olftl oJ it mOllt:. }'or ex-
manhood are met by it, and by it alone. For ex
nmple, my inherited personality is full of stain or
ample, my inherited personality is full of stain or
fmilty deri'Od from some or other of my progeni-
frailty derived
from some or other of my progeni
tors, so that I find myself, when tempted, not only
tors, so that I find Dl)'self, when tcmpted, not only
liable 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 things
adultery, or murder. in this state of things
it is c'ident that unless there be some Divine reve
it is evident that unless therc be some Divinc reve.
lation i/l. our nalure and !ti8Ior! making me aware
lation in our nature olld history making aware
of this tendency to evil in me, nnd prompting me
of this tcndency to Cl,il in mc, and prompting me
to combot it, I am tiS good as gone to aU eternity.
to combat it, I as good as gone to all
eternity.
}'or I hll'C no intuiti'e conscience of the difference
For I have no intuitive conscicncc of the difference
betwccn good and el'il, but onl)' an empirical or
between good and evil, but only an empirical or
As far as rn)' personal intuitions go
Required onc. As far as my personal intuitions go
acquired one.
I unhesitatingly good cl'ilsnd c'il good. Our
I unhesitatingly deem good evil and evil good. Our
mornl conscience is a Di"ine endowment of ollr "a-
moral conscience is a Divine endowment of our na
ture exclusively, uttcrly l)C)'ond the gphere of our
ttire exclusi"cl)', utterly beyond the sphere of our
personal intuitions; and we come into the experience
personal intuitions ; snd come into the experience
of it aecordingly onl)" through the intercourse of our
of it accordingly only through thc intercourse of our
kind, It is notorious to every man of thoroughly
kind. It is notorious to C'cry of thoroughly
educated experience, that when he is tempted to bear
educated experience, that when he is tempted to bear
false witness, to steal, to commit adultery, or murder.
false witness, to steal, to commit adultery. or murder,

19. 8
8 A~TAGOStS)( DETWEES TilE IDEAS OF
ANTAGONISM BETWEEN THE tDEAS OF
the whole pressure of the temptntion lies in the fact
the whole pressure of the temptation lies in the fact
that these damnable things seem ravishingly good
that these damnable things seem ravishingly
good
to him and not cviL Other men, interested in pre
to 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 m'il.
But 1 in my secret heart, when tempted by these
But I in my secret heart, when tempted b)' these
unhandsome things, caunot help pronouncing them
unhandsome things, cannot help pronouncing them
good, the most intimate Imd exquisite good ] know,
good, the most intimate and exquisite good I know,
in fact and] inwardly renounce the doing of them
in fact; and I inwardly renounce the
;
doing of
them
of deference to the Divinc law forbid
only out of deferenec to thc Divine law forbid.
only out
ding 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 redemptive
effort of God in our nature, which alone qualifies
effort of in our nature, which alone qualifies
me to realize my deepest human instincts, 01' learn
to realize my deepest instincts. or learn
in 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 spirit
ually quickened - I have no misgiving as to my
ually quickened
I ha'e no misgiving as to my
appetites and passions forming in me only a condi.
appetites and
passions forming in only n condi
tional or limited good. 'fhey seem so much my
tional or limited good. They so mueh my
noorest good, that I feel no higher exercisc of free
nearest 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 obey
Ilnresenedly. or whcne'er they demand satisfaction.
unreservedly, or whenever they
satisfaction.
And I base no sort of a suspicion. until I receive
And I have no sort of n suspicion, until I recej,'e
my information from others. that I am then mean·
my infOl'mation 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 gh'c 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. Iir.MAN FREEDOM AND Hl;IdA:s' DF..STI~Y.
IIU)lAl' rUEEOOl( A:>D HUMAN DESTINY. 0
&amp;lt;J
higher law, and my nascent unripe sense of self.
higher law, and my nascent unripe sense of self
hood or personality
hood or personality is so fostered by it, that I enn·
is so fostered by it, that I can
not help yielding for a while to the deceptive seem·
not help yielding for a while to the deceptive seem
ing: but it is wholly a seeming, destitute of the
ing: but it is wholly a seeming, destitute of the
Sooner or later this felt freedom
least ,'itni truth. Sooner or later this felt freedom
least vital truth.
-this appareNt rationality of mine
this apparent rationality of mine-confess them
confess them.
selves a burdensome nnd abject sen'itude, from wllich
selves a bllrdensome and abject servitude, from which
there is no release but in the fettcrless air of the spiro
there is no rclease but in the fetterless air of the spir
itual world. In fact, dear friend, our inherited self
itual world. In fnet, denr friend, our inherited self.
}Iood or freedom - the selfhood that comes to us
hood or freedom the selfhood that comes to us
from birth, or is derived to us from our special an
from 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 Di'incly-
given sclfllOOO or personality, which comes to liS
given selfhood or personality, which comes to us
throngh the natural redemption wrought in us by
through the natural redemption wrought in us by
the Lord Jesus Christ: and it is litcrnlly next to
the Jesus Christ : and it is literally next to
nothing, 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 extent
a .. destined" or unfree life of God in our rncc: I
a or unfree life of
&quot;destined&quot; in our race: I
ask afrcsh IIOW docs that supply the wants of our
ask afresh how does that supply tIlC wants of our
free spiritnal or highest culture? And can a man
free spiritual or highest culture? can a mnn
really be so false to the instincts of his proper man
really 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;
e'cn at the Divine hands, to one of freedom? I
even at tllC Divine hands, to one of freedom? I
know mr good friend Emerson has long been sing.
my good friend has long been sing
ing us songs set to this indolent tune, lind that
ing us songs set to this indolent tunc, and tl18t
many feebler wnrblcrs reflect his inspiration. And
mnny feebler warblers reflect his inspiration.
I know besides, thnt our orthodox churches give
I besides, that our orthodox churches gi,·e

21. 10
10 A:t'TAGO;SISM BETWEEN THE JDEAS OF
ANTAGONISM BETWEE:S IDEAS OF
out so decrepid a doctrine of the Di'ine na~e, and
out SO decrepid a doctrine of the Divine name, and
our Unitarian or rationalistic pulpits in their turn
our Unitarian or rationalistic pulpits in their turn
reply 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 tired
that the mind has grown altogether tired
of the scnscbs jangle, and prefers to take its very
of the senseless jangle, and prefers to take its "cry
lIuexneting religion and philosophy at the hands of a
unexacting religion and philosophy at the lmnds of a
poet, and that too a pantheistic one. Dut you don't
poet, and that too a
pantheistic one. But you don t
belong 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 pens
shut up like so many gregarious sheep to the pens
of 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 other
original thought, taking nothing on trust from other
men, despising the servile limits of sensuous obser·
men, despising the servile limits of sensuous obser
vation by which their intellect is bound, and think
vation by which their intellect is bound, and think.
illg out )·our own conclusions according to the free
ing out your conclusions according to the free
mnge of sympathy and intelligence God bas given
range of sympathy and intelligence has given
you. And you accordingly can never permanently
you. you accordingly can never permanently
consent 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 senti
mentalists 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 this
Besides, so active an intellect as YOllrs ought by this
time to know that we can have no positive but only
time to that can ha'c no posith'e but only
a negati'e 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. bn'e no power
to promote our race destiny, but by our spiritual
to promote our race destiny, but by our spiritual
regellcrntion. Every maR who b«omelJ regenerate by
regeneration. Ever!l man becomes regenerate ly
abstainin!! from file COlIIlJlMMOn of Cf,'illJ, in virtue
abstaining from the commission of evils, in t'irfuc

22. HUMAX FREEDOll A:SD IIU)(AN DESTINY.
HUMAN FREEDOM AND HUMAN DESTJ:SY. 11
11
purely 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 ceases
ally lon!ler actively to obstruct alld retard it. Our
any longer aditcl,y fo obstruct and retard it. Our
natural evolution, or our race-destiny, is to put 011
natural evolution, or our race-destiny, is to put on
Divine form and order; aud this form and order
Divine form and order; and this form and order
undeniably consist in eaeh man seeking suprcmely
undeniably consist in each seeking supremely
the good of tho whole, and in all mell seeking
the good of the whole, and in all men seeking
supremely the good of each. It is manifest then that
supremely the good of each. It is manifest then thnt
the regenerate person docs indirectly promote this
the regenerate person does indirectly promote this
race.e'olution, inasmuch as he alone freely abstains
race-evolution, inasmuch as he alone freely abstains
But t his is all
from confliet with his fellowman. But this is all
from conflict with bis fellowman.
he does towards it, and a
he docs towards it, and a fortiori all and more than
fortiori all and marc than
all that anyone else does towards it. 'rhe man who
all that
any one else does towards it. The who
lives 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 ab
solutely nothing for his race or nature but retard
solutely nothing for his race or nature but retnrd
its due and orderly evolution. And when it is
its due and orderly evolution. when it is
c'oh'ed, he will do nothing spiritually to promote
evolved, he will do nothing spiritually to promote
well-being, because although he will then Lc in
its well·being, bccnuse although he will then be in-
its
hibited from any Moral conflict with his fcllows, he
hibited from any moral conflict with his fellows, he
will cultivate no spiritual sympathy with them.
will eulth'ate no spiritual sympathy ",itb them.
What then? Do I urge you to cherish an intel·
then ? I urge you to cherish an intel
lootual indifference to your race-destiny? God for-
lectual indifference to your race-destiny? for
I should in so doing be utterly faithless to
bid! I should in so doing be utterly faithless to
bid!
my own best inspiration. I find it unspeakably
my best inspiration. I find it unspeakably
blessed to belic'c that there is n Divine-natural
blessed 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. 12
12 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 seri
ously compromise. Why? Because this benign
ously compromise. Why? llcenuse this benign
conviction gives me the indispensable stay or guar-
conviction gives the indispensable stay or guar
antee 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 lIO
spiritual or private hope for myself in God, unless
spiritual or
primte hope for myself in God, unless
it 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 the
hell ever deem himself a fitter object of the
Divine complacency than any other man, especially
Divine complacency than any other mnn, especially
than all men? :Iy moral freedom my freedom
than all My moral freedom-my freedom
to be good or evil at my pleasure, subject only to
to be good or evil at my }lleasure, subject only to
what is due to other
what is due to other men - is full of the di'inest
is full of the divinest
benignity to my nature, because the de'elopment of
benignity to my nature, bccnuse the development of
that nature in aU Divine form and order is condi
that 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 and
11Cll, in fact, is conditioned upon it; which distinc_
hell, in fact, is conditioned upon it; which distinc
tion is no less vital to spiritual order. So that the
tion is no less vital to spiritual order. So that the
interests of both worlds, natuml and spiritual alike.
interests of both worlds, natural and spiritual alike,
may be said to demand it. Dut my moral freedom
may be said to it. But my moral freedom
is bnt a lJua8i freedom after nIl, and therefore how
is 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 free
is heaven-wide of constituting it.
My moml free_
dom consists in my abilit)', under the pressure of
consists in my ability, under the pressure of
an)' mercenary motive, to abstain from false-witness,
any mercenary motive. to abstain from false-witness,
theft, adultery, and murder. My spiritual freedom
theft, adultery, murder. My spiritual freedom

24. IlUld:AX FREEDOY ASD HUMAN DESTINY.
1 11- MAN FREEDOM AND lJlJYAS DESTISY. 13
13
cndows me with 0 totolly new motive of action,
endows me with a totally lIew moth'c of action,
which is the love of God and my ncighbor, or the
which is the lo'e of God nnd my neighbor, or the
power of immortal life j nnd so not only cnables me
power of immortal life and so not only enables rna
;
to nbstnin with disgust from these unholy things, but
to abstain with disgust from these unholy things, hut
to do with relish the exact opposite. The element
to do with relish the exact opposite. The element
of will or choice is e"cIJtbing in the moral life, and
of will or choice is everything in the moral life, and
the fussy "otaries of it accordingly arc absurdly tena
the fussy votaries of it accordingly are absurdly tena·
cious of their personal merit. Dut this element of
cious of their personal merit. But this clement of
will or choice scarcely enters appreciably into the
will or choice scarecl)' enters appreciabl)' into the
spiritual life, unless into the lowest forms of it; and
spiritual
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 order
ing of our natural destiny at God's hands - this
ing of our Ilatural destiny at God s hands this
final and decish'e adjustment of men s outward and
final nlld decisive adjustment of mell's outward and
warring relations - because in the first place it
warring relations because in the first place it
authenticates c"er)' deepest breath of man s regcne-
anthcnticates every deepest breath of man's 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 fore'er 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 im'ited
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 men's 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. 14
14 ANTAGONISM BETWEE...'i THE IDEAS OF
A:STAGO:SIS){ BETWEEN THE IDEAS OF
tion to order of man's natural or constitutional life,
tion to order of man s natural or constitutional life,
with the spiritual, functional, or infinite side of his
with the spiritual, functional, or infinite side of his
being left out.
being left out. And are men content to deem them-
And are men content to doom them
selves cattle, that they expect no higher boon at the
selves cattle, that they expect no higher boon at the
bands of the Dl'IXE NATURAL I-Iu~A:~nTY but an
hands of the DIVINE K ATURAL HUMANITY but an
unexampled 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.
Understand
I atrong!;; a.lJirm a Divine dcatiny-a Divine-nat
I 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 in
terest 0/ the IJivillc name alone, which the church
terest of the Divine name alone, whieh the church
obscures, by practically clltting off men s secular
obscures, by praetically cutting off men's secular
hope towards God, unless it claims a sauctimonious
hope towards God, unless it claims a sanctimonious
basis. In short 1 havc no interest in maintaining
basis. In short I have no interest in maintaining
this tmth of a Di'inely appointed destiny for tllC
this truth of a Divinely appointed destiny for the
rn.cc, but the interest of Divine justice or riglltcous-
race, but tho interest of Divine justice or righteous
ness. Of courso no 0110 can deny that it is infi
ness. Of course no one can deny that it is infi-
nitely pleasanter to thiuk of men living together in
nitely pleasanter to think of living together in
outward harmony, than living like pigs in a sty.
outward harmony, than living like pigs in a sty,
where everyone is bent upon grabbing as much
where every one is bent upon grabbing as
ns he can from his neighbor, or pushing away his
as he can from his neighbor, or pushing away his
unfortunate 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 an
supremely pleasant to me, because it discloses
eternal Divine rest and refreshment for the inward
eternal Divine rest and refreshment for the inward
man, or indicates at least the method by which the
man, or indicates at least the method by which the
individual conscience attains to spiritual peace in
individual conscience attains to spiritlUll peace in
God. If our natural e"olution did nothing to reveal
God. If our natural evolution did nothing to re'enl

26. lIUUA~ FREEDOM: A~D HUYA.-.. DESTINY.
HUMAN FREEDOM AND HUMAN DESTI~¥.
. 15
15
and guarantee our inward and immortal joy in God,
and guarantee our inward and immortal joy in God,
I for one should be obdurately indifferent to it. If
I for one should be obdurately indifferent to it, If
m)' life is to be spiritually snuffed out at last, I
my life is to be spiritually snuffed out at last, [
should very mueh prefcr to have beforehand no nat
should very much prefer to have beforehand no nat·
ural glimpse of pence and order, arising from the
ural glimpse of peace and order, arising from the
Divine subjugation of hca'en and hell, to mislead
Divine subjugation of heaven and hell, to mislead
me into making false inferences.
into making false inferences.
I have now said nearly enough to make my mean·
I have now said nearly enough to make my mean
ing on this subject clearly intelligible to you. I am
ing on this subject clearly intclligiblc to you. I
not, you perc<,ivc, the least indisposed to bcliC,c that
not, )'on perceive, the least indisposed to believe that
[ am "destined" by the Divine providence -either
I
&quot;
destined by the Di'inc providcnee either
&quot;
in my own person or thc persons of my descend.
in my person or the persons of my descend
ants - to the possible enjoyment of health, wealth,
ants to the possiblc enjoyment of health, wealth,
and aU manner of outward prosperity, in the emlu·
and all milliner of outward prosperity, in the evolu
tion of a final natural order for man on the curth,
tion of a final natural order for on the earth,
or the dC'e)opmellt of a united mce.personality. But
or the development of a united
race-personality.
TIut
I am utterly averse to believiug that" destiny" has
I utterly averse to believing that hM
&quot;destiny&quot;
any the least hand in, or power Ol'er, 'Hy inward rela
any the least in, or pou;pr over, my in/card rela.
tions to £nJinite goodness and truth, or my instinct 0/
tions to infinite fjoodne8IJ truth, or my instinct of
spiritual freedom. Every such sentiment indeed I
spiritual freedom. Every such sentiment indeed I
trample under foot with a resolute and hearty good
trample under foot with a resolutc and henrt)' good
will, for it aims to obscure the very eentrnl glory and
will, for it aims to obscure the v<'ry central glory and
most dazzling cffulgenee of the creath'e name. Let
most dazzling effulgence of the creative namc. Let
me here say besides, very briefly, though the theme
here say besides, very briefly, though the themc
well deserves a T-<ctter to
well deserves a Letter to itself, tllat if I could feel
itself, that if I could feel
that I had been "deatilled" to love goodness and
that I destined&quot; to love goodness
&quot;
truth in spite of the preternatural sweetness to my
truth in spite of the preternaturnl sweetness to my

27. 16
10 "DESTI::;'Y" FATAL TO ::;'ATURE AS WELL.
&quot;DESTINY&quot; TO NATURE AS WELL.
heart of evil and falsit)" the sentiment of 11II inmost
heart of evil aud falsity, tho sentiment of an inmost
freedom and rationality which now <}ualifies my
freedom and rationality which now qualifies my
manhood, would instantly wither at its source,
manhood, would instantly wither at its source,
alld C'en my nature disown its proper life or
and even my lluture disown its proper life or
sclfbood, }'or my nature derives its total power
selfhood. For my nature derives its total power
to function from the spiritual world, and if you ex-
to function from the spiritual world, and if )·ou ex
haust that worhl-the world of man s subswlltial
haust that world the world of man's substantial
freedom or individuality
freedom or individuality-of its hold upon myaffec-
of its hold upon my affec
faith, you afurtiori reduce my natural life
tion and faith, you a fortiori reduce ill)' natural life
tion and
to inanition, and relegate me, its conscious subject, to
to inanition, and relegate me, its conscious subject, to
instant unconsciousness.
instant unconsciousness.