If you grant me these premises, my demonstration is completed, and it only remains for me to draw my conclusions.

It is said that the idea of G.o.d can have no place in a serious science, because this idea comes neither from experience nor from reason; that it is only an hypothesis, and that hypothesis has no place in science. I reply, grounding my answer on the preceding reasonings: No science is formed otherwise than by means of hypothesis. For the solution of the universal problem there exists in the world an hypothesis, proposed to all by tradition, and which bears in particular the names of Moses and of Jesus Christ. This hypothesis has the right to be examined. If it explains the facts, it must be held for true. The idea of G.o.d comes therefore within the regular compa.s.s of science; the attempt to exclude it is sophistical.

Let us separate the idea of G.o.d from the whole body of Christian doctrine of which it forms part, in order that we may give it particular consideration. What is this hypothesis which bears the names of Moses and Jesus Christ? It is that the principle of the universe is the Eternal and Infinite Being. His power is the cause of all that exists; the consciousness of His infinite power const.i.tutes His infinite intelligence. In Himself, He is _He who is_; in His relation with the world, He is the absolute cause, the Creator. This explanation of the universe is not the privilege of a few savants; it is taught and proposed to all; and this is no reason why we should despise it. If we further observe that this thought has renovated the world, that it upholds all our civilization, that thousands of our fellow-creatures raise their voice to tell us that it is only from this source they have drawn peace, light, and happiness, we shall understand perhaps that contempt would be foolish, and that everything on the contrary invites us to examine with the most serious attention an hypothesis which offers itself to us under conditions so exceptional.

The hypothesis is stated. We must now submit it to the test of facts.

Where shall we find the elements of its confirmation? Everywhere, since it is the first cause of all things which is in question: we shall find them in nature and in humanity; in the motions of the stars as they sweep through the depths of s.p.a.ce, and in the rising of the sap which nourishes a blade of gra.s.s; in the revolutions of empires, and in the simplest elements of the life of one individual. There is no science of G.o.d; but every science, every study must terminate at that sacred Name.

I shall not undertake, therefore, to enumerate all the confirmations of the thought which makes of the Creator the principle of the universe: to recount all the proofs of the infinite Being would require an eternal discourse. We have stammered forth a few of the words of this endless discourse, by showing that, without G.o.d, the understanding, the conscience, and the heart lose their support and fall: this formed the subject of our second lecture. We saw further that reason makes fruitless attempts to find the universal principle in the objects of our experience--nature and humanity. Let us follow up, although we shall not be able to complete it, the study of this inexhaustible subject, by showing that the idea of the Creator alone answers to the demands of the philosophic reason.

Philosophy, in the highest acceptation of the term, is the search after a solution for the universal problem the terms of which may be stated as follows: Experience reveals to us that the world is composed of manifold and diverse beings; and, to come at once to the great division, there are in the world bodies which we are forced to suppose inert, and minds which we feel to be intelligent and free. The universe is made up of manifold existences; this is quite evident, and a matter of experience.

Reason on the other hand forces us to seek for unity. To comprehend, is to reduce phenomena to their laws, to connect effects with their causes, consequences with their principles; it is to be always introducing unity into the diversity. All development of science would be at once arrested, if the mind could content itself with merely taking account of facts in the state of dispersion in which they are presented by experience. Each particular science gathers up a mult.i.tude of facts into a small number of formulae; and, above and beyond particular sciences, reason searches for the connection of all things with one single cause. To determine the relation of all particular existences with one existence which is their common cause; such is the universal problem. This problem has been very well expressed by Pythagoras in a celebrated formula, that of the _Uni-multiple_. In order to understand the universe, we must rise to a unity which may account for the multiplicity of things and for their harmony, which is unity itself maintained in diversity.

If you well understand this thought, you will easily comprehend the source of the great errors which flow from too strong a disposition to systematize. Men of this mind attach themselves to inadequate conceptions, and look for unity where it does not exist. The barrier which we must oppose to this spirit of system is the careful enumeration of the facts which it forgets to notice. Materialism looks for unity in inert and unintelligent bodies; it suffices to oppose to it one fact--the reality of mind. Fatalism seeks unity in necessity. Point out to it that its destiny-G.o.d does not account for the fact of repentance, for example, which implies liberty, and it is enough. The worship of humanity forces you to exclaim with Pascal--A queer G.o.d, that! There is in the bitterness of this smile a sufficient condemnation of the doctrine. To seek for unity, is the foundation of all philosophy.

To seek for unity too hastily and too low, is the source of the errors of absolute minds. Absolute minds, however great they may be in other respects, are weak minds, in that they do not succeed in preserving a clear view of the diversity of the facts to be explained. Take the problem of Pythagoras; keep hold of the two extremities of the chain; never allow yourselves to deny the diversity of things, for that diversity is plainly evidenced by human experience; beware of denying their unity, because it is the foundation of reason; then search and look through the histories of philosophy: you will find one hypothesis, and one only, which answers the requirements of the problem. It goes back, as I believe, to the origin of the world; it was glimpsed by Socrates, by Aristotle, and Plato; but, in its full light, it belongs only to men who have received the G.o.d of Moses, and who have studied in the school of Jesus Christ. If this hypothesis explains the facts, it is sound, for the property of truth is to explain, as the property of light is to enlighten.

The doctrine of the Creator can alone account to us for the universe, by bringing us back to its first cause. The first cause of unity cannot be matter which could never produce mind; the first cause of unity cannot be the human mind, which, from the moment that it desires to take itself for the absolute being, is dissolved and annihilated. The unity which alone can have in itself the source of multiplicity, is neither matter nor idea, but power; power the essential characteristic of mind, and infinite, that is to say, creative power. The Creator alone could produce divers beings, because He is Almighty, and maintain harmony between those beings, because He is One. Thus is manifested an essential agreement between the requirements of philosophy and the religious sentiment; for religion, as we said at the beginning of these lectures, rests upon the idea of Divine power. Reason and faith meet together upon the lofty heights of truth. But let us not enter too far into the difficulties of philosophy. Let us confine ourselves to considerations of a less abstruse order.

The Creator is the G.o.d of nature. All the visible universe is but the work of His power, the manifestation of His wisdom. The poet of the Hebrews invites to offer praise to the Most High, not only men of every age and of all nations, but the beasts of the field, the birds of the air, and the cedars of the forest, the rain and the wind, the hail and the tempest.[167] In the language of a modern poet:

Thee, Lord, the wide world glorifies; The bird upon its nest replies; And for one little drop of rain Beings Thine eye doth not disdain Ten thousand more repeat the strain.[168]

And such thoughts are not vain freaks of the imagination. Man, the conscious representative of nature, the high-priest of the universe, feels himself urged by an impulse of his heart to translate the confused murmur of the creation into a hymn of praise to the Infinite Being, the absolute Source of life,--to Him who _is_, One, Eternal,--the first and absolute Cause of all existence.

The Creator is the G.o.d of spirits. He is not only the G.o.d of humankind; "the immense city of G.o.d contains, no doubt, n.o.bler citizens than man, in reasoning power so weak, and in affections so poor."[169] But let us speak of what is known to us: He is the G.o.d of humankind. All nations shall one day render glory to Him. Mighty words have resounded through the world: "Henceforth there is no longer either Greek or barbarian or Jew; but one and the same G.o.d for all." The idols have begun to fall; the G.o.ds of the nations have been hurled from their pedestals; they have fallen, they are falling, they will fall, until the knowledge of the only and sovereign Creator shall cover the earth as the waters cover the sea.

The Creator shall one day be known of all His creatures; and in each of His creatures He will be the centre and the object of the whole soul; all the functions of the spiritual life lead on to Him. What is truth, beauty, good? We have already replied to the question, but we will repeat our answer.

To possess truth is to know G.o.d; it is to know Him in the work of His hands, and it is to know Him in His absolute power, as the eternal source of all that is, of all that can ever be, of all actual or possible truth in the mind of His creatures. Truth binds us to Him, "and all _science_ is a hymn to His glory."[170]

He is the eternal source of beauty. He it is who gives to the bird its song, and to the brook its murmur. He it is who has established between nature and man those mysterious relations which give rise to n.o.ble joys.

He it is who opens, above and beyond nature, the prolific sources of art; the ideal is a distant reflection of His splendor.

And goodness, again, is none other than He; it is His plan; it is His will in regard of spirits; it is the word addressed to the free creature, which says to it: Behold thy place in the universal harmony.

Thus a triple ray descends from the uncreated light, and before that insufferable brightness I am dazzled and bewildered. There is no longer any distinction for me between profane and sacred; I no longer understand the difference of these terms. Wheresoever I meet with good, truth, beauty, be the man who brings them to me who he may, and come he whence he may, I feel that to despise in him that gleam, would be not only to be wanting to humanity, it would be to be wanting to my faith.

If my prejudices or habits tend to shut up my heart or to narrow my mind, I hear a voice exclaiming to me: "Enlarge thy tent; lengthen thy cords; enlarge thy tent without measure. Be ye lift up, eternal gates, gates of the conscience and the heart! Let in the King of glory!" All truth, all beauty, all good is He. Where my G.o.d is, nothing is profane for me. To ignore any one of those rays would be to steal somewhat from His glory.

Oh! the happy liberty of the heart, when it rests on the Author of all good and of all truth. But if the heart is at liberty, how well is it guarded too! What is the most beautiful jewel (if we may venture to use such language) in the immortal crown of this King of glory? Powerful, He created power; free, He created liberty. And to the free creature, in the hour of its creation, He said: "Behold! thou art made in mine own image! my will is written in thy conscience; become a worker together with me, and realize the plans of my love." And that voice--I hear it within myself. Ah! I know that voice well, I know the secret attraction which, in spite of all my miseries, draws me towards that which is beautiful, pure, holy, and says to me: This is the will of thy Father.

But I know other voices also which speak within me only too loudly: the voice of rebellion and of cowardice, the voice of baseness and ignominy.

There is war in my soul. Enlightened by this inner spectacle, I cast my eyes once more over that world in which I have seen shining everywhere some divine rays; and I see that by a triple gate, lofty and wide, evil has entered thither, accompanied by error and deformity. Then I understand that all may become profane; I understand that there is an erring science, a corrupting art, a moral system full of immorality. But these words take for me a new meaning. There is no sacred evil, there is no profane good; there are no sacred errors and profane truths. Where G.o.d is, all is holy; where there is rebellion against G.o.d, all is evil.

And so the G.o.d who is my light is my fortress also; my heart is strengthened while it is set at liberty, and I can join the ancient song of Israel:

Jehovah is our strength and tower.

Yes, Sirs, G.o.d is in all, because He is the universal principle of being; but He is not in all after the same manner. G.o.d is in the pure heart by the joy which He gives to it; He is in the frivolous heart by the void and the vexation which urge it to seek a better destiny; He is in the corrupt heart by that merciful remorse which does not permit it to wander, without warning, from the springs of life. G.o.d makes use of all for the good of His creatures. He is everywhere by the direct manifestation of His will, except in the acts of rebellious liberty, and in the shadow of pain which follows that evil light which leads astray from Him.

Having said that the idea of G.o.d the Creator alone satisfies the reason, and raises up, upon the basis of reason, man's conscience and heart, I should wish to show you, in conclusion, that this idea renders an account of the great systems of error which divide the human mind between them. Truth bears this lofty mark, that it never overthrows a doctrine without causing any portion of truth which it may have contained to pa.s.s into its own bosom.

What then,--apart from declared atheism, from the dualism which has almost disappeared, and from faith in G.o.d the Creator,--are the great systems which share the human mind between them? There are two: deism and pantheism.

What is deism? It is a doctrine which acknowledges that there is one G.o.d, the cause of the universe; but a G.o.d who is in a manner withdrawn from His own work, and who leaves it to go on alone. G.o.d has regulated things in the ma.s.s, but not in detail, or, to employ an expression of Jean-Jacques Rousseau (who came at a later period to entertain better opinions), "G.o.d is like a king who governs his kingdom, but who does not trouble himself to ascertain whether all the taverns in it are good ones." The idea of a general government of G.o.d which does not descend to details--such is the essence of deism.

What is pantheism, in the ordinary meaning of the word? We have already said: it is a doctrine which absorbs G.o.d in the universe, which confounds Him with nature, and makes of Him only the inert substance, the unconscious principle of the universe. These are the two great conceptions which wrestle, in the history of human thought, against the idea of the Creator. These two systems triumph easily one over the other, because each of them contains a portion of truth which is wanting to its antagonist. They cannot support themselves because each of them has in it a portion of error. This is what we must well understand.

Deism contains a portion of truth; for it maintains a Creator essentially distinct from the Creation, or, according to an expression which I translate from an ancient Indian poem: "One single act of His created the Universe, and He remained Himself whole and entire." This thought is true. What is the error of deism? It is that it makes a G.o.d like to a man who works upon matter existing previously to his action, and who puts in operation forces independent of himself, and which he does nothing but employ. In this way a watchmaker makes a watch which goes afterwards without him, because the watchmaker only sets to work forces which have an independent existence, and which continue to act when he has ceased his labor. We work upon matter foreign to us. The workman did not make matter, but only disposes of it, and he can never do more than modify the action of forces which do not proceed from his will, and have not been regulated by his understanding. But the Being who is the cause of all cannot dispose of foreign forces which act afterwards by themselves, since there exists in His work no principle of action other than those which He has Himself placed in it.

Deism results therefore from a confusion between the work of a creature placed in a preexisting world, and the work of the Supreme Will which is in itself the single and absolute cause of all. It contains an element of dualism: its G.o.d does not create; but organizes a world the being of which does not depend on him. Take what is true in deism--the existence of the only G.o.d; remember that the Creator is the absolute Cause of the universe; and the distinction between _ensemble_ and detail will vanish, and you will understand that G.o.d is too great that there should be anything small in His eyes:

G.o.d measures not our lot by line and square: The gra.s.s-suspended drop of morning dew Reflects a firmament as vast and fair As Ocean from his boundless field of blue.[171]

In other words, take what is true in deism, and accept all the consequences of it, and you will arrive at the full doctrine of the creation.

Pantheism recognizes the omnipresence of G.o.d in the universe, or, if you like the terms of the school, the immanence of G.o.d; this is its portion of truth. When I open the Hindoos' songs of adoration, and find therein the unlimited enumeration of the manifestations of G.o.d in nature, I find nothing to complain of. But when, in those same hymns, I see liberty denied, the origin of evil attributed to the Holy One, and man cowering before Destiny, instead of turning his eyes freely towards the Heavenly Father, then I stand only more erect and say: You forget that if your G.o.d is the Cause of all, He is the Cause of liberty. If liberty exists, evil, the revolt of liberty, is not the work of the Creator. Your system contradicts itself. You make of G.o.d the universal Principle, and you are right; make of Him then the Author of free wills, so that He will be no longer the source of evil, and we shall be agreed.

Deism and pantheism therefore, pushed to their legitimate consequences, are transformed and united in the truth. And you see plainly that I am not making, for my part, an arbitrary selection in these systems. I am walking by one sole light, the light which has been given to us, and which serves me everywhere as a guiding clue:--The Lord is G.o.d, and there is no other G.o.d but He.

Such, Gentlemen, is the fundamental truth on which rests all religion, and all philosophy capable of accounting for facts. Such is the grand cause which claims all the efforts which we are wasting too often in barren conflicts--the cause of G.o.d. But do I say the truth? Is it the cause of G.o.d which is at stake? When a surgeon, by a successful operation, has restored sight to a blind man, we are not wont to say that he has rendered a service to the sun. This cause is our own; it is that of society at large, it is that of families, that of individuals; it is the cause which concerns our dignity, our happiness; it is the cause of all, even of those who attack it in words of which they do not calculate the import, and who, were they to succeed in banishing G.o.d from the public conscience, would, with us, recoil in terror at sight of the frightful abysses into which we all should fall together.

It is time to sum up these considerations.

Inert and unintelligent matter is not the cause of life and intelligence.

Human consciences would be plunged in irremediable misery, if ever they could be persuaded that there is nothing superior to man.

The universe is the work of wisdom and of power; it is the creation of the Infinite Mind. What can still be wanting to our hearts? The thought that G.o.d desires our good,--that He loves us. If it is so, we shall be able to understand that our cause is His, that He is not an impa.s.sible sun whose rays fall on us with indifference, but a Father who is moved at our sorrows, and who would have us find joy and peace in Him. This will be the subject of our next and concluding lecture.

FOOTNOTES:

[160] Firmissimum hoc afferri videtur, cur deos esse credamus, quod nulla gens tam fera, nemo omnium tam sit immanis, cujus mentem non imbuerit deorum opinio. Multi de diis prava sentiunt, id enim vitioso more effici solet; omnes tamen esse vim et naturam divinam arbitrantur.... Omni autem in re consentio omnium gentium, lex naturae putanda est.--_Tuscul._ i. 13.

[161] _In presence of Heaven, we must believe or deny._ See Lecture III.

[162] _Profession de foi du vicaire Savoyard._

[163]

Thou hadst only forgotten one point, And that was, to light thy lantern.

[164] _Harmonices mundi libri quinque_.

[165] The authenticity of this reply is disputed; M. Arago gives it in different terms; but the question is of small consequence here as one of historical criticism, my object being not to establish a fact, but to put an idea in a strong light by means of an example.

[166]