Orthodoxy: Its Truths And Errors Part 44

Now, it has always been seen that G.o.d is benevolent. This is taught by natural religion. We see it in all the arrangements of divine Providence.

The infinitely varied provisions for the good of his creatures, the myriad adaptations by which their wants are met, are ample evidence of this. But Christianity comes to teach us something else,-to teach us that G.o.d is our Father, and so to see in him benevolence swallowed up in love. G.o.d does not love his children because he is benevolent, but because they are his children. He does not love them for the sake of others, but for their own sake. His love does not depend upon their being good, pious, or Christian; it depends only upon the fact that they are his children. This is the doctrine of the prodigal son; in which wonderful parable it is more distinctly stated than in any other part of the New Testament. The doctrine there taught, that there is more joy in heaven over one sinner who repents than over ninety and nine just persons who need no repentance, is somewhat different from that other doctrine, that the redeemed in heaven look down with joy upon the sufferings of the d.a.m.ned below. This parable teaches that G.o.d has a personal, fatherly love towards the impenitent sinner who has gone away from him into a far country. The father's joy when his child returned is the evidence of the love which had continued in his heart while his child was absent from him.

This being the character ascribed by Christ to the Deity, we a.s.sert that it is wholly inconsistent with the doctrine of everlasting punishment as taught in the pamphlet before us. There are, it is true, many widely different doctrines to which the term "eternal punishment" is applied.

Some of these may not be inconsistent with the love of G.o.d. Let us give some instances.

Some, by eternal punishment, intend the punishments of eternity, as distinguished from those of time. They mean spiritual punishment, as distinguished from temporal punishment. They mean the sufferings which have their root in the sight of eternal things, as distinguished from those which originate in the sense of earthly things-sufferings which come to us from within, and not from without. "Eternal," in this sense, describes the quality, and not the quant.i.ty, of the suffering; and in this sense eternal punishment is not inconsistent with the divine love. But this is not the sense which Dr. Adams intends.

Some mean by endless punishment, that, as long as men continue to sin, they will continue to suffer; that sin is eternally suffering. But this is not the sense which Dr. Adams intends.

And some say that they believe in eternal punishment; meaning thereby, that the consequences of sin are everlasting,-either positively, by leaving forever some remorseful sorrow in the mind, or negatively, by leaving men forever lower down in the scale of excellence and happiness than they would otherwise be. But this is not what Dr. Adams means by it.

And some men believe in eternal punishment in the sense of a dark background to the universe, which will always continue, a shadow as permanent as light,-necessary for the full perfection and beauty of an infinite divine creation. Into this shadow man may forever plunge; out of it he may forever emerge: and it will always continue so to be. But this is not the view taken by Dr. Adams.

The view which Dr. Adams takes is of endless punishment inflicted as a consequence of temporal sin committed in this life. There will be no opportunity to repent hereafter, no pardon offered. There is nothing done by G.o.d, after this life, to save men. The heathen who have never heard of Christ, unconverted infants, those who have been brought up in the midst of evil, and heretics who do not accept the theory of Calvin concerning Christianity, are to be tormented forever in the other world. This view he thinks not only scriptural, but reasonable. It corresponds nearly to the human penalty of imprisonment for life; except that, instead of a few years of earthly life, it is a never-ending existence; and, instead of simple imprisonment, it is imprisonment with torture added.

We are accustomed to complain of the "horrors of the Inquisition;" but wherein do they differ in principle from the doctrine of Dr. Adams? The inquisitors tortured men for heresy; Dr. Adams thinks that G.o.d will do the same. The power of the Inquisition, however, was limited, on the principle, _Dolor, si dura, brevis; si longa, levis_. But not so with everlasting punishment.

That this view is absolutely inconsistent with the fatherly love of G.o.d to every soul, is apparent. It would be impossible for a father to torment his child forever in consequence of temporal sin. No earthly parent could be found cruel enough to inflict a million years of torture upon his child for each sin committed by him; but a million years for every sinful action would be but a trifling penalty compared with everlasting punishment.

As it is absolutely impossible to defend this doctrine on the ground of the fatherly love of G.o.d, it is defended by Dr. Adams and his companions on other grounds, namely, of the divine benevolence, and the duty of G.o.d as a governor. The argument is this: If G.o.d was dethroned, all sorts of evil would ensue. But sin is always endeavoring to dethrone G.o.d; therefore it is his duty to use the most strenuous measures to prevent this result.

These strenuous measures consist in the highest rewards offered to obedience, and the severest punishments threatened to disobedience. But no punishment is so severe as everlasting punishment; therefore the benevolence of G.o.d requires him to threaten it; and, if threatened, his truth requires him to inflict it. This is the sort of argument by which the doctrine is defended. Its fallacies are manifest. It is based on a sort of Manicheism, making evil a hostile power in the universe, which threatens the supremacy of G.o.d. It makes G.o.d in danger of outward overthrow in consequence of the external a.s.saults of sin. But we have always supposed that the essence of sin was the state of the heart, and the evil of sin to consist in the estrangement of the heart from G.o.d, and not in any danger that Omnipotence would be dethroned by it. Besides, though the fear of future punishment may restrain the outward act, it cannot change the heart, and cannot, therefore, remove the real evil of sin. Here is the fallacy of this whole argument.

Another weak point in the argument for everlasting punishment regards its proof, that all opportunity for repentance is confined to this life. Only two or three texts are quoted in proof of this very important position.

One is taken from the book of Ecclesiastes, and declares, that, "in the place where the tree falleth, there it shall be;" of which there is no evidence that it has any relation to the subject; or, if it has, that it carries the least authority with it. Another pa.s.sage a.s.serts that "there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." But this would prove too much; for it would prove that there was no knowledge in the other life. Another pa.s.sage, quoted by Dr. Adams from the book of Revelation, says, "Let him that is unjust be unjust still;" from which it is inferred that men have no opportunity hereafter for repentance. But, as this is said to those who are in _this_ world waiting for the coming of Christ, it also proves too much, if taken literally; since it would declare that men cannot repent even in this world. Such is the extremely slight foundation on which this essential part of the doctrine is made to rest. Never was there so weak a support for so important a position.

The arguments from reason, by which our writer supports this part of his doctrine, are all taken from the plane of the lowest naturalism. He thinks it reasonable that the Almighty should suspend the everlasting destiny of his creatures upon what they do or omit doing in this life, because men, in earthly transactions, adopt a similar principle. A railroad train is advertised to start at a certain hour. If we are there a minute too late, we lose our opportunity of going on an important journey. We think this reasonable; why, then, argues Dr. Adams, should we think it unreasonable for G.o.d to make us lose our chance throughout eternity if we do not take the opportunity during life? G.o.d has given us full notice, he says, of his intention; we have been duly notified; and, after due notice, it is thought reasonable, in earthly business transactions, for people to run their chance. A man may commit a crime in a minute, for which he is sentenced to imprisonment for life or to capital punishment. We think this reasonable; why should we think it unreasonable that G.o.d should send men to an everlasting h.e.l.l in consequence of sin committed in a short lifetime?

All these arguments are fallacious, because they apply to the infinite, conditions belonging wholly to the finite; because they transfer to Him, whose ways are not as our ways, and whose thoughts are not as our thoughts, the poor necessities of human ignorance and weakness. To those who reason thus, the Almighty may say, "Thou thoughtest me altogether such a one as thou thyself." It is because man is weak and ignorant that he is obliged to live under these limitations. If we were able to do differently, we should not make such severe consequences flow from human ignorance and weakness. We do such things, not because we think them absolutely just and good, but because we cannot help it. To argue that, because it is reasonable for human weakness to do something which it cannot help, it is reasonable for divine Omnipotence to do an infinitely more injurious thing of the same kind, is to fly in the face of all logic and reason.

Men make a rule, that, if I am not at the station when the train starts, I shall lose my trip for that day. Yes; but suppose the rule should be, that, if I arrived a moment too late, I should be crucified. Suppose a father should give full notice to his children, that, whenever any of them misp.r.o.nounced a word, he should be burned alive. But it is easier, according to Dr. Adams's theory, for a child never to make a mistake, than not to commit the sins for which it is to be punished with everlasting torment. "What man among you is there, being a father," who would cause his children to come into the world exposed to such fearful risks; who would allow them to be born with const.i.tutions tending inevitably to sin, the inevitable consequence of which, after a few short years of life, is never-ending torment, the only possible escape from which is salvation through a Being of whom the majority never heard, according to a system which the majority cannot believe, and by a process, which, except by a special help, none of them are able to accomplish? We should say, that we would not have children under these conditions. It were better that such children had never been born. If we then, being evil, would not subject our children to such risk, how much less would our Father in heaven do anything of the kind!

The reply to such arguments, by those whom Thomas Burnet calls the "unmerciful doctors" and "ferocious theologians," is always the same.

Because finite evil exists, and is not inconsistent with the divine plan, therefore infinite evil may also exist, and not be inconsistent with the divine plan. Because one may suffer for a time in this world, therefore he may be compelled to suffer forever in the other world. It is a.s.sumed that there is no essential distinction between time and eternity, between finite and infinite evil. Here is the immense fallacy of the argument. The difference is simply this: All finite _suffering_, however great, is as nothing when compared with everlasting happiness afterwards; but all finite _happiness_, however great, is as nothing when compared with everlasting suffering afterwards. If we deny, therefore, the doctrine of everlasting suffering, evil virtually disappears from the universe; if we accept it, good virtually disappears, as far as the sufferers are concerned. If all evil is finite, the goodness of G.o.d can be fully justified; but, if to any one it is infinite, no such theodicy is possible.

This is the fatal objection to the doctrine of everlasting punishment. It clouds the face of the heavenly Father with impenetrable gloom. It takes away the best consolations of the gospel. When Jesus tells us to forgive our enemies, that we may be like our heavenly Father, who sends his blessings upon the evil and the good, this doctrine adds, that G.o.d's character is thus forgiving only in this world; but that, in the other world, he will torment his enemies forever in hopeless suffering. When we seek consolation amid the griefs and separations of this world by looking to a better world, where all tears will be wiped away, we have presented to us instead this awful vision of unmitigated horror. Instead of finite evil being swallowed up into infinite good, it darkens down into infinite woe.

Dr. Adams quotes Thomas Burnet, Master of the Charter-house, as a striking instance of one, who, though he denied or doubted this doctrine, admitted, nevertheless, that the Scriptures were probably against him. He quotes him correctly as saying, "Human nature shrinks from the very name of eternal punishment; yet the Scriptures seem to hold the other side." Though Dr.

Adams gives the Latin, and refers to the page of the book, let us hope, for his own sake, that he quotes it at second-hand; which, as he twice misspells the name, is not unlikely; for Dr. Burnet, so far from admitting that the Scriptures are "probably against him," concludes, after an examination of the leading pa.s.sages, that they prove nothing certainly as to the eternal duration of future punishment. He quotes the pa.s.sage in which the Jewish servant is said to become a slave _forever_,-meaning till the year of jubilee; in which circ.u.mcision is called an _everlasting covenant_,-meaning that it shall be abolished by the same divine authority; in which the land of Canaan was given for an _everlasting possession_ to Abraham and his seed, from which they have long since been expelled; &c. Dr. Burnet does, indeed, say that the Scriptures _seem_ to favor the doctrine he opposes; but he then goes on to show that such is not the case. He also "awakens antiquity," and calls to his aid the merciful doctors of the early church (Justin Martyr, Jerome, the Gregories, &c.) to support his hope in a merely limited future suffering.

We will now consider the meaning of some of the texts usually adduced in support of this doctrine. Of these texts, there are some six or seven only upon which much stress is laid; and of these the princ.i.p.al ones are as follows:-

1. Matt. 18:8, "Having two eyes, two hands," &c., "to be cast into h.e.l.l fire," or "into everlasting fire" (t? p?? t? a??????)-(t?? ??e?a? t??

p????).

2. Matt. 25:46, "These shall go away into everlasting (eternal) punishment, but the righteous into life eternal "(???as?? a?????? and ????

a??????). The same adjective is used in both places here, in the Greek; but our translators have seen fit to render it "everlasting" in the first place, and "eternal" in the second. There is no authority for such a different translation. The word ???as??, translated "punishment," occurs in one other place in the New Testament: this is (1 John 4:18), "Perfect love casteth out fear, because fear hath torment." In this last instance, it is evident that the idea of punishment is not found, but only that of suffering. In the LXX. (Ezek. 14:3, 4, 7) it is translated "stumbling-block," and means, says Schleusner (Lexicon in LXX.), "all that is the source of misfortune or suffering." Donnegan gives as its meaning, "the act of clipping or pruning; _generally_, restriction, restraint, reproof, check, chastis.e.m.e.nt; _lit. and met._, punishment."

The true translation of the pa.s.sage, then, is,-

"These shall go away into the sufferings or punishments of eternity; and the righteous, into the life of eternity."

The simple, direct, and natural meaning, therefore, of this pa.s.sage is, that, besides temporal joy and suffering, there are eternal joy and suffering: besides the joys and sufferings which have their root in time and in temporal things, there are joys and sufferings which have their root in eternity and in eternal things. In the twenty-fifth chapter of Matthew, the sufferings of eternity are described as following directly upon judgment, and as being its natural consequence. The judgment on each soul consists, according to this pa.s.sage, in showing it its real character. Both the good and the bad are represented as needing such a judgment as this. Until the judgment takes place, men are described as being ignorant of the true nature of their own past conduct. They do not know their own good or their own evil: they do not understand themselves as they really are. They have done good and bad actions, but have not understood the value of those actions. They have not seen, that in every deed of charity, in every act of humble benevolence, they were helping Christ and his cause. They have not understood, that, by every selfish and cruel deed, they were injuring their Master. But the judgment reveals all this to them, and lifts them immediately out of temporal joy or pain into eternal joy or pain. They rise out of temporal things into eternal things, and the new insight is to them a source of spiritual joy or spiritual suffering.

In some instances, if a?????? were translated "everlasting" or "never-ending," it would make such palpable nonsense, that our translators have been obliged to give it an entirely different rendering. Thus (2 Tim.

1:9; t.i.t. 1:2) we have the phrase p?? ?????? a??????; which would be, literally, "before eternity," or "before everlasting time began,"

according to the common rendering. They have, therefore, translated it "before the world began." In the same way (Matt. 24:3; 1 Cor. 10:11), they are obliged to change their usual rendering, or they would have to say, "So shall it be at the end of forever;" or, "The ends of eternity have arrived."

Mark 9:43-50, it is said that the "worm does not die" in Gehenna, and "the fire is not quenched." This, therefore, is thought to teach the doctrine of never-ending punishment hereafter; but this was a proverbial expression, taken from the book of Isaiah.

Chap. 66:24, the prophet says, that, in the times of the Messiah, all men shall come, and worship in the presence of Jehovah; and shall then go out, and look upon the dead bodies of the men who had transgressed against the Lord; "for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." Our Saviour, therefore, is not making an original doctrinal statement, but he is quoting from Isaiah.

Now, the pa.s.sage in Isaiah refers, not to punishment of the soul hereafter, but to the destruction of the bodies of transgressors in the valley of Hinnom. The fire and the worms in that valley were not everlasting in any strict sense. When Isaiah says, "Their worm shall not die, nor their fire be quenched," he expresses merely the utter destruction which would fall upon them. The fire and the worms of the valley of Hinnom have long since disappeared; but, while the fire lasted, it was the emblem, to the Jews, of the destruction which was to fall upon those who resisted the will of Jehovah. But it is not to be supposed that the idea of eternity, which is not in the original image, should be added in the figure. The fire and the worms were to last in the valley of Hinnom as long as there were idolaters to be punished for their idolatry; and so the spiritual suffering consequent upon sin lasts as long as sin lasts.

Sin is perpetual misery; conscience is a worm which never dies; bad pa.s.sions are a fire which is never extinguished. This is the simple and natural meaning of this pa.s.sage.

3. Matt. 26:24. In this pa.s.sage, as it stands in our translation, Jesus says concerning Judas, "Woe to that man by whom the Son of man is betrayed! It were good for that man if he had never been born." (Mark 14:21.) The argument is, that, if it were good for Judas not to have been born, it must be impossible that he should ever repent and be saved; because, if he should ever be saved, and his punishment should cease (though at ever so remote a period), it would be better for him to have been born than not to have been born; since there would remain an eternity of happiness to be enjoyed afterwards. And if this be true of Judas, it may be also true of others.

But, in reply to this argument, we say,-

1. The translation is doubtful. The literal translation is, "Woe to that man by whom the Son of man is betrayed! It had been good for him if that man had never been born." This is the literal rendering of the Greek; and the apparent meaning seems to be, "that it had been good for the Son of man if Judas had not been born." Jesus seems to say that it is a great woe to him, a great sorrow, to be betrayed by one of his own friends, by a member of his own household. It would have been good for Jesus, if this traitor, who was to wound his heart so deeply, had never existed.

2. But, retaining our present translation, the natural application of it is to this life. It means simply this: The earthly life of this man is an entire failure. His life is wholly thrown away. He had better never have been in the world, than to stand, as he will to all time, a monument of the basest treachery. The idea of the future life does not come it at all here.

On the whole, one must feel, in reading these books and tracts, that such writers are more to be pitied than to be blamed. Confined in the strait-jacket of an austere theology; steeped to the lips in Calvinism; working painfully all his life in sectarian harness; with an angry heaven over his head, and a ruined earth about his feet; his friends and neighbors dropping into h.e.l.l by thousands every year; never having had any real sight of the blessed face of Jesus; having for them no hope full of immortality, but, instead thereof, a tenor full of d.a.m.nation,-even a kindly nature and an affectionate heart must suffer, be dwarfed and crippled.

It is not an agreeable task to refute such errors; but believing them equally destructive, in their tendency, to piety and morality,-corrupting the Christian life at its centre, and weakening its chief source of power,-we feel it a duty not to be avoided. Advancing age does not make us conservative in regard to such doctrines. The longer we live, the more we see of their evil tendency. When young, we shrank from attacking them, fearing lest they might contain some truth beyond the range of our limited experience. But, having come to see wherein the essence of Christian truth lies in all varieties of pious experience, we know that this doctrine is an excrescence, weakening always the vital power of the gospel. It rests on custom, on cowardice, on the fear of change, not on any positive insight or substantial knowledge. But, as Tertullian declared of another doctrine defended by precedent, "Christ did not say, 'I am the Custom,'

but, 'I am the Truth.' "

The time will come in which the Christian Church will look back upon its past belief in this doctrine as it looks back now on its former universal belief in the duty of persecution, the primacy of the pope, or the atonement made by Christ to Satan. It will regard it with the horror with which it now regards its former universal conviction, that G.o.d was pleased when his children burned each other alive for difference of opinion. We now shudder when we hear of "AN ACT OF FAITH," consisting in burning at the stake ten or twenty Jews and Protestants. Our children will shudder with a still more inward grief that we could make it _an act of faith_ to believe that G.o.d burns millions of his own children in unquenchable fire forever because they deny Calvin's view of the atonement, or the Church definition of the Trinity, or because of any possible amount of sin committed in this world.

We now proceed to add some remarks upon a recent work by Dr. Thompson of New York, a zealous and favorite disciple of the late Dr. Taylor of New Haven. This book, the t.i.tle of which is, "Love and Penalty," consists of nine lectures delivered in the Broadway Tabernacle.

With the contents of some of the chapters we have nothing to do. All the arguments for retribution, derived from the nature of G.o.d, the nature of man, the course of Providence, the demerit of sin, have for their object to prove what all Christians fully believe. Unitarians and Universalists, Theodore Parker and R. W. Emerson, teach retribution, present and future, with a force which leaves little need of additional arguments from Orthodoxy. They teach a perfect and inevitable retribution, proceeding both from the truth and goodness of G.o.d, by means of which every man reaps as he sows. Orthodoxy, they complain, teaches no such full and perfect retribution. All that part of this volume, therefore, which is intended to show the probability of retribution, is wasted, so far as any opposers are concerned. In this part of his book, Dr. Thompson fights as one who beats the air. He is very zealous to disprove that which no one a.s.serts, to prove that which no one denies, and to show the folly of a position which no one a.s.sumes.

The confusion referred to runs through the whole book; and perhaps there is no better ill.u.s.tration than this volume presents of that logical fallacy which is called "the irrelevant conclusion." This fallacy consists in proving one thing, and making men think you have proved another. Dr.

Thompson's hearers saw that he proved future retribution, and thought that he proved eternal punishment. We do not suppose that he intended to sophisticate them: the difficulty seems rather to be, that he has sophisticated himself. The _ignoratio elenchi_ is in his own mind. He thinks, because he sees penalty, that he has seen vengeance; that, because he has established retribution, he has demonstrated everlasting punishment.

A reasoner has, no doubt, a perfect right to try to prove two distinct and independent propositions; but he must keep them distinct and independent, and not pretend to be proving one when he is proving the other. He has also a perfect right, if he desires to establish one proposition, to prove another, as the first step towards it; but he has no right to a.s.sume or imply that he has made out one of his points, when he has only shown the probability of the other.

Now, our author (p. 19) declares that he has one object; viz., to show the truth of the doctrine of everlasting punishment. He says, "It will be the aim of this series of lectures to show that _the doctrine of the eternal punishment of the wicked is in entire harmony with the paternal character of G.o.d_." He then proceeds to give the substance of his argument, under eight heads. Six of these only prove future retribution, and only two of them have any direct bearing upon the main question. Yet, through all of them, there runs a quiet a.s.sumption, that they are bearing directly on the main question. This is the radical sophism of the whole volume. We may see this more plainly by a.n.a.lyzing some of his chapters.

His first position is this, in Lecture I.: "Our own nature, which is appealed to as refusing to recognize the attribute of punitive justice in a G.o.d of love, in fact demands this attribute, as essential to the moral perfection of the Deity-an attribute without which he could not command the confidence and homage of his intelligent creatures."

Before attempting to demonstrate any theorem, it is important to define its terms. An accurate definition at first of what we wish to prove would often make a long discussion unnecessary. What is meant by the "_attribute of punitive justice_"? Does it mean that G.o.d's nature is such that he causes happiness to flow from goodness, and suffering from wickedness, in the const.i.tution of the universe? If this is meant, Dr. Thompson will find no one to oppose him; for all this can take place in perfect accordance with divine love to the sinner himself. What he _needs_ is suffering: this is the way by which he is to be cured of that sin which is a greater evil than suffering. Or does the author mean, by "punitive justice," some attribute of the divine nature which finds pleasure in punishing the sinner, without regard to any good which is to come from it, either to him or to any one else? Apparently, this last is what he means; for he goes on to quote from Pagan authorities and Pagan religions, to show that conscience in man requires that the wicked should be punished, without any regard to any good to result from it. But these authorities only show, that, in the one-sided action of man's nature, the sense of justice acts independently of love. What Dr. Thompson has undertaken to show is, that it can act in G.o.d in harmony with love. In man, conscience produces hatred of sin, without regard to the good of the sinner; but the divine conscience acts in no such one-sided way. "Mercy and truth meet together; righteousness and peace kiss each other." The law is vindicated and the sinner benefited at the same moment.

The atonement of Christ, objectively considered, consisted exactly in this, that he showed a perfect reconciliation, in his own life, of G.o.d's hatred to sin, and love to the sinner. No one was ever so averse from sin, no one was ever so in sympathy with the sinner, as Jesus. The power of his life, death, and higher life, lay in this union of holiness and love. This was the objective atonement in Christ, and in this he was G.o.d manifest in the flesh. He who has seen him has seen the Father. The Christianized conscience, following Christ, pities the sinner, while it abhors the sin.

Christian legislation lays aside the vindictive tendencies of natural law, and seeks at the same time to destroy evil, to protect society, and to reform the criminal. From this gospel view our author remands us to Paganism, and to the dicta of the natural conscience in unregenerate man.

These testimonies only show, that conscience, in its unregenerate state, demands that the sinner be punished, and does not care whether that punishment does him good or harm, makes him better or worse. But conscience, when Christianized, does care: it wishes to save the sinner, while it punishes the sin. As far as the natural conscience goes, it speaks truly in saying that evil should follow sin. But why it should follow it, and what shall be the result, it does not say. That was left to Christ to reveal.