The Meaning of Faith Part 13

Sixth Week, Fifth Day

One distinguishing mark of the men who have won their victories with the remnants of their defeat is that they refuse to describe their unideal conditions in negative terms. If they cannot live in southern California where they would choose to live, but must abide in New England instead, they do not describe New England in terms of its deficiencies--no orange groves, no acres of calla lilies, no palm trees. There are compensations even in New England, if one will carefully take account of stock and see what positively is there! Or if a man would choose to live in Boston and must live in Labrador, the case of Grenfell suggests that a positive att.i.tude toward his necessity will discover worth, and material for splendid triumphs even on that inhospitable coast. The mark of the handicapped men who have made the race's history glorious has always been their patriotism for the country where they had to live. They do not stop long to pity themselves, or to envy another's opportunity, or to blame circ.u.mstances for their defeat, or to dream of what might have been, or to bewail their disappointed hopes. If the soil of their condition will not grow one crop, they discover what it will grow. They have insight, as did Moses, to see holy ground where an ordinary man would have seen only sand and sagebrush and sheep.

=Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back of the wilderness, and came to the mountain of G.o.d, unto h.o.r.eb. And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt. And when Jehovah saw that he turned aside to see, G.o.d called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.--Exodus 3:1-5.=

_Father of life, and G.o.d of the living, Fountain of our being and Light of all our day; we thank Thee for that knowledge of Thyself which lights our life with eternal splendor, for that giving of Thyself which has made us partakers of Thy divine nature. We bless Thee for everything around us which ministers Thee to our minds; for the greatness and glory of nature, for the history of our race, and the lives of n.o.ble men; for the thoughts of Thee expressed in human words, in the art of painters and musicians, in the work of builders and craftsmen. We bless Thee for the constant memories of what we are that rise within ourselves; for the pressure of duty, the hush of solemn thoughts, for moments of insight when the veil on the face of all things falls away, for hours of high resolve when life is quickened within, for seasons of communion when, earth and sense forgotten, heaven holds our silent spirits raptured and aflame._

_We have learned to praise Thee for the darker days when we had to walk by faith, for weary hours that strengthened patience and endeavor, for moments of gloom and times of depression which taught us to trust, not to changing tides of feeling, but to Thee who changest not. And now since Christ has won His throne by His cross of shame, risen from His tomb to reign forever in the hearts of men, we know that nothing can ever separate us from Thee; that in all conflicts we may be more than conquerors; that all dark and hostile things shall be transformed and work for good to those who know the secret of Thy love._

_Glory be to Thee, O Lord. Amen._--W. E. Orchard.

Sixth Week, Sixth Day

When folk have seen into human life deeply enough so that they perceive how adversity can be used to high issues, faith in G.o.d becomes not so much a speculative problem as a practical need. They want to deal with trouble n.o.bly. They see that faith in G.o.d gives the outlook on life which makes the hopeful facing of adverse situations reasonable and which supplies power to make it possible. The result is that the _great sufferers have been the great believers_. The idea that fortunate circ.u.mstances make vital faith in G.o.d probable is utterly unsupported by history. Hardly an outstanding champion of faith who has left an indelible impress on man's spiritual life can anywhere be found, who has not won his faith and confirmed it in the face of trouble. What is true of individuals is true of generations.

The days of Israel's triumphant faith did not come in Solomon's reign, when wealth was plentiful and national ambitions ran high. The great prophets and the great psalms stand out against the dark background of the Exile and its consequences.

=Awake, awake, put on strength, O arm of Jehovah; awake, as in the days of old, the generations of ancient times. Is it not thou that didst cut Rahab in pieces, that didst pierce the monster? Is it not thou that driedst up the sea, the waters of the great deep; that madest the depths of the sea a way for the redeemed to pa.s.s over? And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain gladness and joy; and sorrow and sighing shall flee away.=

=I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man that shall be made as gra.s.s; and hast forgotten Jehovah thy Maker, that stretched forth the heavens, and laid the foundations of the earth; and fearest continually all the day because of the fury of the oppressor, when he maketh ready to destroy? and where is the fury of the oppressor? The captive exile shall speedily be loosed; and he shall not die and go down into the pit, neither shall his bread fail. For I am Jehovah thy G.o.d, who stirreth up the sea, so that the waves thereof roar: Jehovah of hosts is his name. And I have put my words in thy mouth, and have covered thee in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.--Isa. 51:9-16.=

That is a voice out of the Exile. Such great believers, whose faith shone brightest when the night was darkest, have not pretended to know the explanation of suffering in G.o.d's world. But they have had insight to see a little and trust for the rest. Stevenson has expressed their faith: "If I from my spy-hole, looking with purblind eyes upon a least part of a fraction of the universe, yet perceive in my own destiny some broken evidences of a plan, and some signals of an overruling goodness; shall I then be so mad as to complain that all cannot be deciphered? Shall I not rather wonder, with infinite and grateful surprise, that in so vast a scheme I seem to have been able to read, however little, and that little was encouraging to faith?"

_We thank Thee, O G.o.d, that Thou dost ride upon the cloud, and govern the storm. All that to us is dark is light to Thee. The night shineth as the day. All that which seems to us irregular and ungoverned, is held in Thine hand, even as the steed by the rein. From age to age Thou dost control the long procession of events, discerning the end from the beginning; and all the wild mixture, all the confusion, all the sorrow and the suffering, is discerned of Thee. As is the palette to the color, as is violence to development in strength, as is the crushing of the grape to the wine, so in Thy sight all things are beneficent that to us are most confusing and seemingly conflicting and threatening. Sorrow and pain and disaster are woven in the loom of G.o.d; and in the end we, too, shall be permitted to discern the fair pattern, and understand how that which brought tears here shall bring righteousness there._

_O, how good it is to trust Thee, and to believe that Thou art wise, and that Thou art full of compa.s.sion, as Thou carriest on Thy great work of love and benevolence, sympathizing with all that suffer on the way, and gathering them at last with an exceeding great salvation! We trust Thee, not because we understand Thee, but because in many things Thou hast taught us where we should have been afraid to trust. We have crossed many a gulf and many a roaring stream upon the bridge of faith, and have exulted to find ourselves safe landed, and have learned to trust Thee, as a child a parent, as a pa.s.senger the master of a ship, not because we know, but because Thou knowest.

Amen._--Henry Ward Beecher.

Sixth Week, Seventh Day

=Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.--Matt. 7:24-27.=

An important fact is here a.s.serted by the Master, which is commonly obscured in the commentaries. He says that no matter whether a man's life be built on sand or on rock, he yet will experience the blasts of adversity; on both houses alike "the rain descended, and the floods came, and the winds blew." The Master repeatedly affirmed that trouble comes without necessary reference to character, that while we may always argue that sin causes suffering, we never can confidently argue that suffering comes from sin (Luke 13:4; John 9:1-3). Folks needlessly and unscripturally hara.s.s their souls when they suppose that some special trouble must have befallen them because of some special sin. The book of Job was written to disprove that, and as for the Master, he distinctly says that the man of faith with his house on a rock faces the same storm that wrecks the faithless man. _The difference is not in the adversity, but in the adversity's effect._ No more important question faces any soul than this: seeing that trouble is an unevadable portion of every life, good or bad, what am I to do with it? Says Oliver Wendell Holmes, "Did you ever happen to see that most soft-spoken and velvet-handed steam-engine at the Mint? The smooth piston slides backward and forward as a lady might slip her delicate finger in and out of a ring. The engine lays one of its fingers calmly, but firmly, upon a bit of metal; it is a coin now, and will remember that touch, and tell a new race about it, when the date upon it is crusted over with twenty centuries. So it is that a great silent-moving misery puts a new stamp on us in an hour or a moment--as sharp an impression as if it had taken half a lifetime to engrave it."

The only flaw in that simile is that the coin cannot decide what impression shall be made. But we can. Rebellion, despair, bitterness, or triumphant faith--we can say which impression adversity shall leave upon us.

_O G.o.d of our life, whom we dimly apprehend and never can comprehend, to whom nevertheless we justly ascribe all goodness as well as all greatness; as a father teaches his children, so teach us, Lord, truer thoughts of Thee. Teach us to aspire, so far as man may lawfully aspire, to a knowledge of Thee. Thou art not only a G.o.d to be honored in times of rest and ease, Thou art also the Refuge of the distressed, the Comforter of the afflicted, the Healer of the contrite, and the Support of the unstable. As we sympathize with those who are sore smitten by calamity, wounded by sudden accident, wrecked in the midst of security, so must we believe that Thy mighty all-embracing heart sympathizes. Pitier of the orphan, G.o.d of the widow, cause us to share Thy pity and become Thy messengers of tenderness in our small measure. Be Thou the Stay of all in life and death. Teach all to know and trust Thee, give us a portion here and everywhere with Thy saints; through Jesus Christ our Lord.

Amen._--Francis W. Newman, 1805.

COMMENT FOR THE WEEK

I

Few who have sincerely tried to believe in G.o.d's goodness and who have lived long enough to face the harrowing facts of human wretchedness will doubt what obstacle most hampers faith. The major difficulty which perplexes many Christians, when they try to reconcile G.o.d's love with their experience, is not belief's irrationality but life's injustice. According to the Psalmist, "The fool hath said in his heart, 'There is no G.o.d'" (Psalm 14:1). But the fool is not the only one who has said that. He said it, jeering; he announced it in derision; he did not want G.o.d, and contemptuous denial was a joy. It was the temper of his negation that made him a fool. But many hearts, in tones far different from his, have said, "There is no G.o.d." Parents cry it brokenheartedly beside the graves of children; the diseased cry it, suffering from keener agony than they can bear; fathers cry it when their battle against poverty has failed and their children plead in vain for bread; and men who care about their kind say it as they watch the anguish with which war, drunkenness, l.u.s.t, disease, and poverty afflict the race. No man of moral insight will call such folk fools. The wretchedness and squalor, the misery and sin which rest upon so much of humankind are a notorious difficulty in the way of faith.

In dealing with this problem two short cuts are often tried, and by them some minds endeavor to evade the issue which faith ought to meet.

Some _minimize the suffering_ which creation cost and which man and animals are now enduring. We must grant that when we read the experience of animals in terms of man's own life, we always exaggerate their pain. Animals never suffer as we do; their misery is not compounded by our mental agonies of regret and fear; and even their physical wretchedness is as much lower in intensity as their nerves are less exquisitely tuned. Darwin, who surely did not underestimate the struggle for existence, said in a letter, "According to my judgment, happiness decidedly prevails. All sentient beings have been formed so as to enjoy, as a general rule, happiness." We must grant also that man's practical att.i.tude toward life gives the lie to pessimism. Only the suicides are the logical pessimists, and all the rest of men, most with good heart and mult.i.tudes with jubilant enthusiasm, do actually cling to life. Indeed, all normal men discover, that, within limits, their very hardships are a condition of their happiness and do not so much abate their love of life is they add zest and tang. We must grant further that suffering should be measured not by quant.i.ty, but by intensity. One sensitive man enduring bereavement, poverty, or disease represents _all_ the suffering that ever has been or ever can be felt. To speak of limitless suffering, therefore, is false. There is no more wretchedness anywhere nor in all the world together, than each one can know in his own person.

When all this, however, has been granted, the facts of the world's misery are staggering. Modern science has given terrific sweep and harrowing detail to Paul's a.s.sertion, "The whole creation groaneth and travaileth in pain together until now" (Rom. 8:22). Let one whose insight into misery's meanings is quickened by even a little imagination, try to sum up the agony of drunkards' homes, of bereaved families, of hospitals, insane asylums, jails, and prisons, of war with its unmentionable horrors--its blinded, deafened, maddened, raped--and no small palliatives can solve his problem. Rather he understands the picture which James Russell Lowell said he saw years ago in Belgium: an angel holding back the Creator and saying, "If about to make such a world, stay thine hand."

Another short cut by which some endeavor to simplify the problem and content their thought is _to lift responsibility for life's wretchedness from G.o.d's shoulders and to put it upon man's_. Were man's sin no factor in the world, some say, life's miseries would cease; all the anguish of our earthly lot stands not to G.o.d's responsibility but to man's shame. But the sufferings of G.o.d's creatures did not begin with man's arrival, and the pain of creation before man sinned is a longer story than earth's misery since. Let Romanes picture the scene: "Some hundred of millions of years ago, some millions of millions of animals must be supposed to have become sentient. Since that time till the present, there must have been millions and millions of generations of millions and millions of individuals. And throughout all this period of incalculable duration, this inconceivable host of sentient organizations have been in a state of unceasing battle, dread, ravin, pain. Looking to the outcome, we find that more than one-half of the species which have survived the ceaseless struggle are parasitic in their habits, lower and insentient forms of life, feasting on higher and sentient forms, we find teeth and talons whetted for slaughter, hooks and suckers molded for torture--everywhere a reign of terror, hunger, sickness, with oozing blood and quivering limbs, with gasping breath and eyes of innocence that dimly close in deaths of cruel torture." Is man responsible for that? For cold that freezes G.o.d's living creatures, for lightning that kills them, for volcanoes that burn them, for typhoons that crush them--is man responsible? By no such easy evasion may we escape the problem which faith must meet. "In sober truth," as John Stuart Mill exclaimed, "nearly all the things which men are hanged or imprisoned for doing to one another, are Nature's everyday performances." Who can avoid seeing the patent contrast between the Father of Jesus and the Creator of such a world? "The power that launches earthquakes and arms cuttlefish," said one perplexed believer, "has but a meager relationship to the power that blesses infants and forgives enemies."

II

Could we hold this problem at arm's length, discussing it in speculative moods when we grow curious about the makeup of the universe, our case would be more simple. But of all life's problems, this most certainly--sometimes creeping, sometimes crashing--invades our private lives. Every man has a date with adversity which he must keep and which adversity does not forget. One notes the evidence of this in every normally maturing life. As children we wanted happiness and were impatient, lacking it. Our cups of pleasure easily brimmed and overflowed. A Christmas tree or a birthday party--and our hearts were like sun-parlors on cloudless days with all the windows open to the light! But the time comes to all when happiness like this is not our problem; we recognize that it is gone; our Edens are behind us with flaming angels at the gate. We have had friends and lost them and something has gone from our hearts that does not return; we have won successes which we do not estimate as highly in possession as we did in dreams, and it may be have lost what little we achieved; we have sinned, and though forgiven, the scars are still upon us; we have been weathered by the rains and floods and winds. Happiness in the old fashion we no longer seek. We want peace, the power to possess our souls in patience and to do our work. We want joy, which is a profound and spiritually begotten grace as happiness is not. This maturity which so has faced the tragic aspects of our human life is not less desirable than childhood; it may be richer, fuller, steadier. We may think of it as Wordsworth did about the English landscape--that not for all the sunny skies of Italy would he give up the mists that spiritualize the English hills. But when trouble comes, life faces a new set of problems that childhood little knew. We have joined the human procession that moves out into the inevitable need of comfort and fort.i.tude.

The decisive crisis in many lives concerns the att.i.tude which this experience evokes. Some are led by it more deeply into the meanings of religion. The Bible grows in their apprehension with the enlarging of their life; new pa.s.sages become radiant as, in a great landscape, hills and valleys lately unillumined catch the rays of the rising sun.

At first the human friendliness of Jesus is most real, and the Bible's stories of adventure for G.o.d's cause; then knightly calls to character and service become luminous; but soon or late another kind of pa.s.sage grows meaningful: "Now our Lord Jesus Christ himself, and G.o.d, our Father who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them" (II Thess. 2:16).

Others, so far from being led by adversity into the deeper meanings of faith, renounce faith altogether, and fling themselves into open rebellion against life and any G.o.d who may be responsible for its tragedy. They may not dare to say what James Thomson did, but they think it--

"Who is most wretched in this dolorous place?

I think myself; yet I would rather be My miserable self than He, than He Who formed such creatures to his own disgrace.

The vilest thing must be less vile than Thou From whom it had its being, G.o.d and Lord!

Creator of all woe and sin! abhorred, Malignant and implacable! I vow

That not for all Thy power furled and unfurled, For all the temples to Thy glory built, Would I a.s.sume the ignominious guilt Of having made such men in such a world!"

Many, however, are not by adversity made more sure of G.o.d, nor are they driven into rebellion against him. They are perplexed. It had been so much easier, in the sheltered and innocent idealism of their youth, to believe in G.o.d than it is now. As children they looked on life as they might have listened to Mozart's music, ravished with unqualified delight; but now they know that Mozart died in abject poverty, that the coffin which his wife could not buy was donated by charity, that as the hea.r.s.e went to the grave the driver loudly d.a.m.ned the dead because no drink money had been given him, and that to this day no one knows where Mozart's body lies. Maturity has to deal with so much more tragic facts than youth can ever know. With all the philosophy that man's wit can supply, the wisest find themselves saying what Emerson did, two years after his son's death: "I have had no experience, no progress to put me into better intelligence with my calamity than when it was new." And in this inevitable wrestling with adversity, the cry of men is not simply for more courage. They might easily steady their hearts to endure and overcome, were only one question's answer clear--is there any _sense_ in life's suffering? The one unsupportable thought is that all life's pain and hardship is meaningless and futile, that it has no worthy origin, serves no high purpose, that in misery we are the sport of forces that have no consciousness of what they do, no meaning in it and no care. Such folk want to believe in G.o.d, but--can they?

III

Two preliminary facts about Christianity's relationship with our problem may help to clarify our thought. The doubt sometimes obtrudes itself on minds perplexed about life's tragedies that the Christian's faith in a G.o.d of love is an idealistic dream. Such faiths as the Fatherhood of G.o.d have come to men, they think, in happy hours when calamity was absent or forgotten; they are the fruition of man's fortunate days. And born thus of a view of life from which the miseries of men had been shut out, this happy, ideal faith comes back to painful realities with a shock which it cannot sustain. But is Christian faith thus the child of man's happy days? Rather the very symbol of Christianity is the Cross. Our faith took its rise in one of history's most appalling tragedies, and the Gospel of a loving G.o.d, so far from being an ideal dream, conceived apart from life's forbidding facts, has all these centuries been intertwined with the public brutality of a crucifixion. Every emphasis of the Christian's faith has the mark of the Cross upon it. Jesus had said in words that G.o.d was love, but it was at Calvary that the words took fire: "G.o.d so loved the world that he gave his only begotten son" (John 3:16). Jesus had preached the divine forgiveness, but on Golgotha the message grew imperative: "G.o.d commendeth his own love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:8). Jesus had put into parables the individual care of the Father for every child, but it was the Cross that drove the great faith home: Christ tasted "death for every man" (Heb. 2:9). Nothing in Christian faith has escaped the formative influence of the Tragedy. The last thing to be said about the Gospel is that it is a beautiful child-like dream which has not faced the facts of suffering. In the New Testament are all the miseries on which those who deny G.o.d's love count for support. We are at home there with suffering men: "they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being dest.i.tute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves and the holes of the earth" (Heb. 11:37, 38).

The men with whom Christianity began were not strangers to such trouble, so that some modern need remind their innocent and dreaming faith that life is filled with mysterious adversity. _Christianity was suckled on adversity; it was cradled in pain. At the heart of its Book and its Gospel is a Good Man crowned with thorns, nailed to a cross, with a spear wound in his side._

Nor have the great affirmations of faith in G.o.d's fatherhood ever been a.s.sociated with men of ease in fortunate circ.u.mstance. The voice that cried "Father, into thy hands I commend my spirit" spoke in agonizing pain. And through history one finds those words best spoken with a cross for a background. Thomas a Becket said them, martyred in his own cathedral; John Huss said them, going to the stake at Constance; George Wishart said them, roasted at the foot of the sea-tower of St.

Andrews. Christian faith is not a dream that came in hours when human trouble had been forgotten; it has furnished from the beginning an interpretation of human trouble and an att.i.tude in meeting it that has made men "more than conquerors."

The second preliminary fact is this: _Christianity has never pretended to supply a theoretical explanation of why suffering had to be_. This seeming lack has excellent reason, for such an explanation, if it be complete, is essentially beyond the reach of any finite mind. The most comprehensive question ever asked, some philosopher has said, was put by a child. "Why was there ever anything at all?" No finite mind can answer that. And next in comprehensiveness, and in penetration to the very pith of creation's meaning, is this query, "Why, if something had to be, was it made as it is?" One must be G.o.d himself fully to answer that, or to comprehend the answer, could it be written down. To expect therefore, from Christianity or from any other source a theoretical explanation that will plumb the depths of the mystery of suffering is to cry for the essentially impossible. So Carlyle says with typical vividness: "To the minnow every cranny and pebble, and quality and accident of its little native creek may have become familiar; but does the minnow understand the Ocean Tides and periodic Currents, the Trade-winds, and Monsoons, and Moon's Eclipses; by all which the condition of its little Creek is regulated, and may, from time to time (_un_-miraculously enough), be quite overset and reversed? Such a minnow is Man; his Creek this Planet Earth; his Ocean the immeasurable All; his Monsoons and periodic Currents the mysterious Course of Providence through Aeons of Aeons."

So little is this inability of ours to know all that we wish about the world a cause for regret, that it ought to be an occasion of positive rejoicing. If _we_ could understand the universe through and through, how small and meager the universe would have to be! The fact is that we cannot understand anything through and through. If one is disheartened because he cannot pierce to the heart of Providence and know all its secrets, let him try his hand upon a pebble and see how much better he will fare. What is a pebble? If one define it roughly as granite he must ask what granite is; if that be defined in terms of chemical properties, he must ask what they are; if they be defined as ultimate forms of matter, he must inquire what matter is; and then he will be told that matter is a "mode of motion," or will be a.s.sured by a more candid scientist, like Professor Tait, that "we do not know and are probably incapable of discovering what matter _is_." No one ever solves the innermost problems of a stone, but what can be done with stones our engineering feats are evidence.

If, therefore, we recognize at the beginning that the question why suffering had to be is an ultimate problem, essentially insoluble by finite minds, we need not be dismayed. Two opposing mysteries are in the world--goodness and evil. If we _deny_ G.o.d, then _goodness_ is a mystery, for no one has ever yet suggested how spiritual life could rise out of an unspiritual source, how souls could come from dust. If we _affirm_ G.o.d, then _evil_ is a mystery, for why, we ask, should love create a world with so much pain and sin? Our task is not to solve insoluble problems; it is to balance these alternatives--no G.o.d and the mystery of man's spiritual life, against G.o.d and the mystery of evil. Such a comparison is not altogether beyond our powers, nor are weighty considerations lacking to affect our choice.

IV

For one thing, we may well inquire, when we complain of this world's misery, what sort of world we are seeking in its place. Are we asking for a perfectly happy world? But happiness, at its deepest and its best, is not the portion of a cushioned life which never struggled, overpa.s.sed obstacles, bore hardship, or adventured in sacrifice for costly aims. A heart of joy is never found in luxuriously coddled lives, but in men and women who achieve and dare, who have tried their powers against antagonisms, who have met even sickness and bereavement and have tempered their souls in fire. Joy is begotten not chiefly from the impression of happy circ.u.mstance, but from the expression of overcoming power. Were we set upon making a happy world, therefore, we could not leave struggle out nor make adversity impossible. The unhappiest world conceivable by man would be a world with nothing hard to do, no conflicts to wage for ends worth while; a world where courage was not needed and sacrifice was a superfluity. Beside such an inane lotos-land of tranquil ease this present world with all its suffering is a paradise. Men in fact find joy where in philosophy we might not look for it. Said MacMillan, after a terrific twelve-month with Peary on the Arctic continent: "This has been the greatest year of my life."

The impossibility of imagining a worth-while world from which adversity had all been banished is even more evident when one grows ill-content to think of happiness as the goal of life. That we should be merely happy is not an adequate end of the creative purpose for us, or of our purpose for ourselves. In our best hours we acknowledge this in the way we handle trouble. _However much in doubt a man may be about the theory of suffering, he knows infallibly how suffering practically should be met._ To be rebellious, cursing fate and hating life; to pity oneself, nursing one's hurts in morbid self-commiseration--the ign.o.bility of such dealing with calamity we indubitably know. Even where we fall feebly short of the ideal, we have no question what the ideal is. When in biography or among our friends we see folk face crushing trouble, not embittered by it, made cynical, or thrust into despair, but hallowed, sweetened, illumined, and empowered, we are aware that n.o.ble characters do not alone _bear_ trouble; they _use_ it. As men at first faced electricity in dread, conceiving toward it no att.i.tude beyond building lightning-rods to ward away its stroke, but now with greater understanding harness it to do their will, so men, as they grow wise and strong, deal with their suffering. They make it the minister of character; they set it to build in them what nothing save adversity can ever build--patience, courage, sympathy, and power. They even choose it in vicarious sacrifice for the good of others, and by it save the world from evils that nothing save some one's suffering could cure. They act as though _character_, not happiness, were the end of life. And when they are at their best they do this not with stoic intrepidity, as though trouble's usefulness were but their fancy, but joyfully, as though a good purpose in the world included trouble, even though not intending it. So Robert Louis Stevenson, facing death, writes to a friend about an old woman whose ventriloquism had frightened the natives of Vailima, "All the old women in the world might talk with their mouths shut and not frighten you or me, but there are plenty of other things that frighten us badly. And if we only knew about them, perhaps we should find them no more worthy to be feared than an old woman talking with her mouth shut. And the names of some of these things are Death and Pain and Sorrow."

Whatever, then, may be our theoretical difficulty about suffering, this truth is clear: when we are at our best we practically deal with suffering as though moral quality were the goal of life. We _use_ adversity, as though discipline were its purpose and good its end. It is worth noting that the only theory which fully fits this n.o.blest att.i.tude toward trouble is Christianity. Men may think G.o.d a devil, as James Thomson sang, and yet may be practically brave and cheerful, but their theory does not fit their life. Men may believe in no G.o.d and no purpose in the world, and yet may face adversity with courage and hope, but their spirit belies their philosophy. When men are at their best in hardship _they act as though the Christian faith in G.o.d were true, as though moral quality were the purpose of creation_.

If now, we really want a world in which character is the end and aim--and no other world is worth G.o.d's making--we obviously may not demand the abolition of adversity. If one imagines a life from its beginning lapped in ease and utterly ignorant what words like hardship, sorrow, and calamity imply, he must imagine a life lacking every virtue that makes human nature admirable. Character grows on struggle; without the overcoming of obstacles great quality in character is unthinkable. Whoever has handled well any calamitous event possesses resources, insights, wise att.i.tudes, qualities of sympathy and power that by no other road could have come to him. For all our complaints against life's misery, therefore, and for all our inability to understand it in detail, who would not hesitate, foreseeing the consequence, to take adversity away from men? He who banishes hardship banishes hardihood; and out of the same door with Calamity walk Courage, Fort.i.tude, Triumphant Faith, and Sacrificial Love. If we abolish the cross in the world, we make impossible the Christ in man. It becomes more clear the more one ponders it, that while this is often a hard world in which to be happy, to men of insight and faith it may be a great world in which to build character.