One of the profoundest needs of the Church, therefore, in this new and
growing world, is the achievement of such worthy ways of thinking about
God and presenting him as will make the very idea of him a help to
faith and not a stumbling-block to the faithful. In the attainment of
that purpose we need for one thing to approach the thought of God from
an angle which to popular Christianity is largely unfamiliar, although
it is not unfamiliar in the historic tradition of the Church. Too
exclusively have we clung to the mental categories and the resultant
phraseology which have grown up around the idea of God as an individual
like ourselves. The reasons for the prevalence of this individualized
conception of deity are obvious. First, as we have seen, the growth of
the idea of God in Hebrew-Christian thought moved out from a very
clearly visualized figure on a mountain-top to those expanded and
spiritualized forms which glorified the later stages of the Biblical
development; and, second, every one of us in his personal religious
experience and thought recapitulates the same process, starting as a
child with God conceived in very human terms and moving out to expanded
and sublimated forms of that childish conception. Whether, then, we
consider the source of our idea of God in the Biblical tradition or in
our own private experience, we see that it is rooted in and springs up
out of a very human conception of him, and that our characteristic
words about him, attitudes toward him, and imaginations of him, are
associated with these childlike origins. Popular Christianity,
therefore, approaches God with the regulative idea of a human
individual in its mind, and, while popular Christianity would insist
that God is much more than that, it still starts with that, and the
enterprise of stretching the conception is only relatively successful.
Even when it is successful the result must be a God who is achieved by
stretching out a man.
In this situation the only help for many is, for the time being, to
leave this endeavour to approach God by way of an expanded and
sublimated human individual and to approach God, instead, by way of the
Creative Power from which this amazing universe and all that is within
it have arisen. Man's deepest question concerns the nature of the
Creative Power from which all things and persons have come. In
creation are we dealing with the kind of power which in ordinary life
we recognize as physical, or with the kind which we recognize as
spiritual? With these two sorts of power we actually deal and, so far
as we can see, the ultimate reality which has expressed itself in them
must be akin to the one or to the other or to both. _He who is
convinced that the Creative Power from which all things have come is
spiritual believes in God_. I have seen that simple statement lift the
burden of doubt from minds utterly perplexed and usher befogged spirits
out into the liberty of the glory of the children of God. For they did
not believe that the Creative Power was dynamic dirt, going it blind;
they did believe that the Creative Power was akin to what we know as
spirit, but so accustomed were they to the Church's narrower
anthropomorphism that they did not suppose that this approach was a
legitimate avenue for the soul's faith in God.
Nevertheless, it is a legitimate avenue and in the history of the
Church many are the souls that have traveled it. The basis for all
mature conceptions of God lies here: that the Power from whom all life
proceeds wells up in two forms. One is physical; we can see it, touch
it, weigh it, analyze and measure it. The other is spiritual; it is
character, conscience, intelligence, purpose, love; we cannot see it,
nor touch it, nor weigh it, nor analyze it. We ourselves did not make
either of these two expressions of life. They came up together out of
the Creative Reality from which we came. When a man thinks of the
Power from which all life proceeds, he must say at least this: that
when it wells up in us it wells up in two forms and one of them is
spirit. How, then, when we think of that Power, can we leave spirit
out? At the heart of the eternal is the fountain of that spiritual
life which in myself I know.
This thought of God does not start, then, with a magnified man in the
heavens; this thought of God starts with the universe itself vibrant
with life, tingling with energy, where, when scientists try to analyze
matter, they have to trace it back from molecules to atoms, from atoms
to electrons, and from electrons to that vague spirituelle thing which
they call a "strain in the ether," a universe where there is manifestly
no such thing as dead matter, but where everything is alive. When one
thinks of the Power that made this, that sustains this, that flows like
blood through the veins of this, one cannot easily think that
physicalness is enough to predicate concerning him. If the physical
adequately could have revealed that Power, there never would have been
anything but the physical to reveal him. The fact that spiritual life
is here is evidence that it takes spiritual life fully to display the
truth about creation's reality. As an old mystic put it: "God sleeps
in the stone, he dreams in the animal, he wakes in man!"
It was this approach to God which saved the best spiritual life of the
nineteenth century. For in the eighteenth century Christianity came
nearer to being driven out of business than ever in her history before.
She had believed in a carpenter god who had made the world and
occasionally tinkered with it in events which men called miracles. But
new knowledge made that carpenter god impossible. Area after area
where he had been supposed to operate was closed to him by the
discovery of natural law until at last even comets were seen to be
law-abiding and he was escorted clean to the edge of the universe and
bowed out altogether. Nobody who has not read the contemporary
literature of the eighteenth century can know what dryness of soul
resulted.
Man, however, cannot live without God. Our fathers had to have God
back again. But if God were to come back again he could not return as
an occasional tinkerer; he had to come as the life in all that lives,
the indwelling presence throughout his creation, whose ways of working
are the laws, so that he penetrates and informs them all. No absentee
landlord could be welcomed back, but if God came as the resident soul
of all creation, men could comprehend that. And he did come back that
way. His return is the glory of the nineteenth century. In the best
visions of the century's prophets that glory shines.