said, 'There is the Parson,' and then nudging me remarked, 'Say, he knows no more about the other world than we do, does he?'"

"So that is what you were talking about," I replied. "Well, I am surprised. I thought you were modern men, and knew that there is no other world. Science, philosophy, religion, and common sense, teach us that there is but one world, a uni-verse. We now live in all the world there is. But since we have not penetrated it very deeply, if your friend had remarked that the minister was no more developed than you, or that he had gone no deeper into the meaning of the universe than you, he would at least have been on debatable ground. When, however, two men of your opportunities could sit there and talk about another world, I am ashamed of you. The universe is as much one as my watch is one. Every particle of it enfolds us continually and never ceases to pour its energies through us. Every part of the universe is beating upon us to waken us, if possible, to its meaning. If I live for an eternity, I shall be in the same world as now, and what I truthfully know about it now will still be true after my body has decayed. G.o.d's one-world is the only world."

No wonder that people become confused and mixed up with their plural worlds, and broken fragments of worlds.

5. An inadequate conception of the Kingdom of G.o.d

More than a generation ago it came to us like a new discovery that while Jesus rarely spoke of heaven, the expression, "Kingdom of Heaven," was continually on His lips. This discovery turned the whole tide. And since then, "The Kingdom of G.o.d on Earth" has been the theme of the Church.

While heartily agreeing with this discovery, and sympathizing with the new aim, I still seriously doubt whether we have seen the kingdom of heaven in any such full-orbed sense as Jesus intended we should. Too often we unwittingly preach a kingdom of _earth_ on earth; we leave something out. That which Jesus preached was somehow more religious.

Surely it is an inadequate kingdom of G.o.d when it, as so often happens, degenerates into a _mere_ scientific cooking-school, or a _mere_ scientific system of sanitation, or a _mere_ several other things lacking in G.o.d motive and G.o.d consciousness. The Kingdom of G.o.d is more than a program of social service; it is a G.o.d-filled and G.o.d-ruled society. A genuine Kingdom of G.o.d on earth will be pervaded by a heavenly atmosphere. Even a social religion may become so unsocial as to eliminate the Head of society; it may consign Him to the oblivion of forgetfulness.

No woman, whose duty it is to be a cook, can be a perfect Christian while she is careless about the preparation of food for her family. Yet one may be a scientific cook without being a Christian. It requires more than beautiful, material conditions to make the kingdom of G.o.d on earth.

I know families with beautiful mahogany dining rooms and all that goes with them, whose good food is so well cooked that it almost melts in their mouths, and yet they give G.o.d no thanks. Indeed, there are those thus situated who think nothing about G.o.d.

This is not meant to imply that the conditions of poverty and ignorance are any more favorable to a Christian life.

Coming one day from a poor family's home across the street, my little son said:

"Papa, does Mr. R. love the Lord?" When I told him that I did not know, "Well," he replied, "I don't believe he does, because he sat down at the table to-day with his coat off and never thanked the Lord for his food.

He just looked around and said, 'Pa.s.s the taters,' and that is all he said."

From what I knew of this poor man, he was probably neither more nor less a pagan than the man with a mahogany dining room. The doctrine of the kingdom of G.o.d on earth, with but little consciousness of G.o.d, is surely increasing among rich and poor, both in the Church and out of the Church. And as personal acquaintance with G.o.d goes, the a.s.surance of immortality invariably fades.

Many women, of varying degrees of intelligence and social standing, are doing commendable social work for the love of humanity with but dim consciousness of G.o.d. It has come to pa.s.s that fine women may whisk about in silks and limousines visiting day-nurseries and the like without bending the knee to the Father or remembering that the babies are G.o.d's little ones. Yet no right-minded person wishes to diminish the social service of this day by whomsoever rendered. On the contrary, he feels that the Church which overlooks the poor babies should have a millstone hanged about its neck and be cast into the sea. Nevertheless, a kingdom without the consciousness of G.o.d in the hearts of its subjects will never succeed in saving the a.s.surance of immortality. The old religion could not succeed without a bottom, and the new religion will not succeed without a top. This topless kingdom, spreading far beyond the Church, is making many feel that they are better off without the Church. Some of these are sincere and substantial men and women, while others of them are extremely superficial.

Many of the latter cla.s.s will tell you with real self-appreciation that they look after poor stray kitties, and feed the birdies in cold weather, and in fact befriend all the animals. Really, they are too busy with good works among animals and needy people to go to church and, as one of them told me, they are not among the narrow-minded people anyway "Who believe in h.e.l.l."

This generation needs to learn the necessity, and the sane psychology, of Christian experience. To put it plainly, it should be converted to G.o.d. With G.o.d in our thoughts and affections we can hardly be too careful about the material side of His kingdom; for the religion of Jesus means the spiritualizing of the material, all the way from our bodies to the end of the material forces that are at our command. Though ever so many cups of cold water be given, if they are not given in His name or with a consciousness of His share in the gift, the kindly deed will not impart to us Christ's a.s.surance of life eternal.

6. We automatically lose the a.s.surance of the future when we lose the reality of the present

Because he _has_ nothing in his ice-bound world, the Eskimo hopes for nothing. There is nothing within his present grasp that suggests great things to come. Whereas, the civilized man hopes for a glorious future not yet attained because he sees that the present warrants such a hope.

No one can reasonably hope for that which the present does not justify.

Only let him be sure that he knows the present. Men who miscalculate the future usually do so because they fail to apprehend the present facts.

We cannot judge what the fruit will be unless we know the particular variety of tree. The future history of the universe depends upon whether there is a G.o.d _now_. Either there is or there is not a G.o.d. If there is, the one not knowing Him has a very superficial knowledge of the world that now is. A G.o.d-projected and a G.o.d-filled world will have a very different future from a world of mindless ether and mindless electrons. The discovery of electricity and some knowledge of its behavior were necessary before men could dream of electric cars and electric lights. When electricity and some of the laws were known, however, the dream was unavoidable, and like many another rational prediction it has come true. When the thought of G.o.d fades, Christian hope dies. If one is only _agnostic_ with reference to the existence of G.o.d, he is simply agnostic on the subject of immortality. In exact proportion as we lose connection with the deeper realities of the present, we forfeit insight into the future. As one who is entirely ignorant of chemistry has no criteria by which to judge the future of chemistry, so the one having no personal consciousness of G.o.d, nor clear vision of the deeper meanings of life, has no data for a rational prediction of the future. Paul said that the rulers of his day did not know spiritual things, or they "Would not have crucified the Lord of glory." Not knowing G.o.d, naturally they did not recognize His purpose when they met it in the character and teachings of Jesus; so they ignorantly put Jesus to death. Things which their eyes saw not and their ears heard not, were recognized by those who knew G.o.d. "For who among men knoweth the things of a man, save the spirit of the man, which is in him? Even so the things of G.o.d none knoweth, save the Spirit of G.o.d. But we received the spirit which is from G.o.d; that we might know."

Our expectations for the future always rise spontaneously out of our vision of the present. Whether it will rain within the next forty-eight hours I can but imperfectly predict because I recognize but a few vague weather conditions. The weather bureau, however, with many more present facts at its command may predict with far greater certainty.

The man who knows nothing but a material universe cannot believe in immortality. Any effort to convince him is but a waste of breath. If he is right in thinking that the universe has no soul, then he is right in believing that there is no future life.

The Soul--granting that it has a Soul--is the best part of the universe.

To have lost G.o.d, therefore, is to have lost the best part of reality.

And the loss does not end here, for, in the best sense, we have lost the world also. Though its chemistry and physics remain the same, its higher meaning and finer uses no longer exist, for us, when G.o.d is eliminated.

To comprehend the universe we must know it philosophically, poetically, and religiously, as well as scientifically. Some unwisely think that to know it scientifically and poetically is enough. If the forces of nature are energies proceeding from an Infinite Mind, and if we might so use these forces as to express His wisdom and love in all human relations, then the universe is fundamentally different from the atheist's world.

The one who does not recognize an infinite Mind of love and righteousness, must prost.i.tute the world to uses lower than the highest.

And as soon as he does this he has not only lost the Soul of the universe, but in the very finest sense he has lost the body of the universe as well. On such a poor foundation, his common sense saves him from the folly of trying to build a temple that pierces the skies. He may still remain a gentleman, and have a most kindly and unselfish disposition within certain limits, but at a thousand points he will find his will at right angles with the one who lives in a different world,--in a world that warrants the long look. I have experienced the world from both points of view. And though my common conduct did not vary greatly, yet when I was deeply conscious of G.o.d, and saw the universe all vibrant with His thought and love, my life in its inner meaning and quality was different from center to circ.u.mference.

Here, then, is the crux of the whole matter. In so far as we have lost the a.s.surance of a future life, it is because we have lost so much of the present that what remains of it is not sufficient to arouse a lively antic.i.p.ation of immortality. True, our sense of reality is oppressively intense in the physical realm; we clutch, with death-like grip, that from which the Soul has escaped. But the husk will not support spiritual life nor give a.s.surance of the life to come.

CHAPTER VI

FINDING THE SENSE OF IMMORTALITY

How shall we find the a.s.surance of immortality?

1. We automatically find the a.s.surance of the future when we find the reality of the present.

Naturally, a.s.surance will be found, if at all, where it was lost. We shall automatically find the a.s.surance of the future when we find the reality of the present.

It is not claimed that all professing Christians have a firm grasp on reality; for when religion is no more than a superficial formality, its credulous devotees experience neither truth nor doubt; they are religious automatons. But if we do not allow such Christians to attract us to heaven, neither should we permit them to drive us to perdition.

If one succeeds in finding G.o.d, if he learns to grasp the religious significance of the universe, and if he achieves a personal experience of the kingdom of G.o.d, a.s.surance of the future will come unbidden and unsought. These great and present realities are the gateway to life and the guarantee of good things to come. _Only let one find, a.s.similate, and build upon this three-fold present, and the soul will blossom into hope._

Some reasons why the quest for reality is not more frequently and earnestly undertaken.

a. The moral failure of Christians

Some refrain from any effort to make religious attainments because of the moral failures among professing Christians. But there are many failures in business, education, citizenship, and every other line of human endeavor that is worth while. On that basis a person would refuse to live at all. We all know there are some religious sceptics who are much more upright than some believers. From a Christian civilization they have inherited strong wills, a deep moral sense, and physical bodies with no marked weakness. Many of them have kindly dispositions and charming graces. Among their most helpful friends and favorite authors they count many of the best religious people. They themselves are one of the best by-products of Christianity. If they did not live in a Christian civilization they would not be what they are. Many such are doubters simply because they have not found their religious teachers.

They have probably encountered that which, for their type of mind, was a very unfortunate religious environment. It would have been better for some people if they had had different parents, or a different Church, or both. However, it is a simple matter of observation that a large percentage of humanity is weak whether believing or sceptical, whether it goes to Church or does not go to Church. A man who has a real saint in him may at the same time have seven devils in himself to fight. With no patriotic ideals or emotions some men can keep morally straight, while some n.o.ble self-sacrificing patriot may, if he is not very careful, fall into the ditch. It is fortunate that some doubters are so good, and a pity that some Christians are so bad; but regardless of just how good or bad any of us is, if this universe has a Soul it is of the greatest importance that we make His personal acquaintance and learn His plans; and if in anything we have deviated from His plans we should humbly repent and get in line with the Power that must ultimately break us if it cannot make us. If one is strong enough to perform ordinary duties without the conscious help of G.o.d, that is no reason why he should run away from his Father and treat Him with silent contempt. The Father desires the company of His son, and in a thousand ways great and small needs His son's help.

b. Because the average Christian cannot answer technical questions

Others regard the religious verities lightly because the average Christian cannot answer technical questions pertaining to his faith. Yet there is not one cultivated person in a thousand that can answer technical questions concerning the material universe in which we all live. The most highly civilized and prosperous community succeeds simply because it relies on the technical knowledge of the few. Most of us know electricity neither practically nor theoretically. Even among practical electricians, how many could answer more than the simplest questions? It requires no profound knowledge of the subject to wire a house and give its occupants light and comfort. Yet the practical electrician knows as well as the expert that he is dealing with a real force, and may be able to wire the house better than the theoretical electrician himself could do. How many good cooks are there who could chemically a.n.a.lyze the food which they have prepared for their families?

It is absurd to expect the average Christian to go into all the psychology and philosophy of his religion; as it is absurd to deny the reality of his experience because a full a.n.a.lysis is not forthcoming.

The large majority of people have neither time nor qualifications to go into an exhaustive and technical examination of the philosophy and science of religion, any more than they have to go into the philosophy and science of the material world. Fortunately, a more practical way stands wide open to them. Because men are men, they may possess the great realities before they can adequately explain them. They know the stars before they are astronomers. They have an implicit knowledge of G.o.d which under right conditions becomes explicit. They have intuitions and common sense, the foundation of all knowledge. It is their privilege, likewise, to put things to the severe test of use. In the material world men risk their lives and fortunes on the truth of sciences of which, at first hand, they are totally ignorant. But by so doing they find themselves the richer and the wiser. Likewise, the Christian mult.i.tudes who take the spiritual world practically, find themselves the recipients of untold blessings. Their knowledge, to be sure, is only practical, but it is their knowledge, and they would be willing to die for it if necessary. One may have the reality without the a.n.a.lysis, or he may have the a.n.a.lysis without the reality, or, unfortunately, he may have neither. The happiest possible situation is where he has both. A man may be justified in giving money and labor for the support and extension of religion without himself being a psychologist or a theologian. Just as the men who have given the most money for the advancement of the sciences do not know enough about these sciences to teach them. Yet we do not call them fools; we highly esteem them as philanthropists and benefactors. They are often as intellectual in the practical world as the scholars are in the scientific world. The practical and theoretical everywhere supplement each other.

There should be experts, by all means, who know religion technically as well as practically. And to these many inquiring troubled minds should go for help, just as the business man goes to the experts for knowledge that lies beyond him. Some sceptics take special delight in perplexing common Christians with the deepest philosophical aspects of their faith.

Why do they not go to the experts? Many religious doubters never go to any one with their problems; while others of a more superficial character go to the religious quacks, and thenceforward help to swell the ranks of some ridiculous or fanatical religion.

It is doubtless true that almost every one could find his religious teacher if only he would look for him; one who could interpret religion in such a way as to satisfy his reason and meet his deepest need. If there is any possible way of bringing honest doubters and religious experts together it should be done for their mutual benefit. But here is one of the gravest practical difficulties that we have to face.

c. Antiquated forms irritating to sceptics

Crude ideas still cling to the popular statements of religion as barnacles cling to a ship. This unfortunate and unnecessary fact drives away from the Church many conscientious minds. Though not many of us are scientists, yet we all live in a fairly well reconstructed material universe. Without knowing any mathematical astronomy our general notion of the heavens is fairly correct. Ignorant as we are of physics and chemistry, yet we have in our minds a moderately fair picture of a world that is compounded from the gases. The old picture of the material world has given place to the new, even among the uneducated ma.s.ses. But, sad to say, the simple, complete picture of the reconstructed religious world has never been given to the ma.s.ses. Sometimes we lug in a little of the dry and technical science that lies back of the new picture, but rarely do we give the picture concrete and whole, unburdened and untrammeled by the technical substratum. As a result only a handful of Christians have the simple, modern conception of religion in anything like complete form. Yet no task should be easier or more delightful than just this work of giving the people a complete picture of the religious world in which we live. Recently I met a man who is a good worker in one of the most prominent churches in America, and I was surprised to find that his ideas of religion compare with those of his renowned minister as the Ptolemaic astronomy compares with the Copernican,--and yet he has no realization of the discrepancy. His capable minister should draw the picture for him. A great many sincere and genuine churches greatly irritate the sceptical mind because of the forms in which their religious ideas are clothed. Like a grapevine that is never trimmed, their faith is free and easy and of luxurious growth. To the critical doubter the suffocating atmosphere of the Church seems unreasoning and unreasonable. It is not that he wants something learned, but something that does not rough his mind into a state of irritation. The mischief done is great.

It is the imperative duty of some people to go to another Church; and in some cases to another denomination. Though the fault is on both sides, yet they will never be able to make a harmonious adjustment.