This interpretation (of the Sermon on the Mount) naively assumes what all of history disproves, that we broken bricks can constitute an unbroken building if only we have an unbroken blueprint. Malcolm Muggeridge says, more realistically, that the most unpopular of all Christian dogmas is the one that is most empirically verifiable, the dogma of Original Sin.
In an earlier article on the problem of evil, Adams argued: "Where the internal coherence of a system of religious beliefs is at stake, successful arguments for its inconsistency must draw on premises … internal to that system or obviously acceptable to its adherents; likewise for successful rebuttals or explanations of consistency. The thrust of my argument is to push both sides of the debate towards more detailed attention to and subtle understanding of the religious system in question." Here Adams considers an especially thorny kind of evil, what she calls "horrendous evil". A horrendous evil is one that instinctively causes us to doubt whether the life of the victim in such a case could possibly be worth living. The magnitude of the evil and suffering is so great that it overwhelms any good in the participant’s life. Adams believes that none of the standard responses to the argument from evil adequately address evils of this sort. Building on her previous argument ? that solutions to the argument of evil are only possible within a particular religious framework ? Adams suggests that horrendous evils can only be defeated by being overwhelmed by something far greater in its goodness than is the evil in its horror. For the Christian, intimacy with a good and infinite God in life after death promises the hope that such evils will in fact be defeated, and that the lives of victims in such cases can be deemed worth living by the victims themselves. ~ Afterall
Evil, we have learned, is something demonic; its incarnation is Satan … or Lucifer … What I was confronted with was utterly different and still undeniably factual. I was struck by a manifest shallowness in the doer that made it impossible to trace the incontestable evil of his deeds to any deeper level of roots or motives. The deeds were monstrous, but the doer — at least the very effective one now on trial — was quite ordinary, commonplace, and neither demonic nor monstrous. There was no sign in him of firm ideological convictions or of specific evil motives, and the only notable characteristic one could detect in his past behavior as well as in his behavior during the trial and throughout the pre-trial police examination was something entirely negative: it was not stupidity but thoughtlessness.
We have conjured up all manner of devils responsible for our present discontent. It is the unchecked bureaucracy in government, it is the selfishness of multinational corporate giants, it is the failure of the schools to teach and the students to learn, it is overpopulation, it is wasteful extravagance, it is squandering our national resources, it is racism, it is capitalism, it is our material affluence, or if we want a convenient foreign devil, we can say it is communism. But when we scrape away the varnish of wealth, education, class, ethnic origin, parochial loyalties, we discover that however much we’ve changed the shape of man’s physical environment, man himself is still sinful, vain, greedy, ambitious, lustful, self-centered, unrepentant, and requiring of restraint.
Precisely at the same hour in which [the Jews] were being done to death, the overwhelming plurality of human beings, two miles away on the Polish farms, five thousand miles away in New York, were sleeping or eating or going to a film or making love or worrying about the dentist. The two orders of simultaneous experience are so different, so irreconcilable to any common norm of human value, their coexistence is so hideous a paradox… Are there, as science fiction and Gnostic speculation imply, different species of time in the same world, “good time” and enveloping fold of inhuman time, in which men fall into the slow hand of the living damnation?… What had old Stingo been up to while Jozef (and Sophie and Wanda) had been writhing in Warsaw’s unspeakable Gehenna? Listening to Glenn Miller, swilling beer, horsing around in bars, whacking off. God, what an iniquitous world!
To view the crucifixion of Christ aright, as an objective fact of the world’s history, we should regard it as an act of the race, considered as an individual. Alas, for poor humanity! It had gone so far astray from its Creator, that it could not recognise Him even when He came to its every affection and faculty, in the human form of tenderest sympathy, of kindest, most patient instruction, of long suffering even unto death. The very light that was in it was darkness; for in the name of God it was, that it blasphemed and laid murderous hands on the perfect manifestation of the Divine in human life. Such was the crucifixion in the world’s history. And in the history of every individual, is there not precisely the same crucifixion of Christ? Is it not universal experience, that, by reason of the darkness that is in us while we are realising our own individuality, we reject, and misconceive, blaspheme, and attempt to destroy some principle which would lead us into life? He who is not conscious of some degree of this, has not lived to know himself.
This book is a dandy — a little social commentary full of Chesterton’s ever-so-fun-and-clever humor and incredible way of making you realize that the ways in which we humans think is often the exact opposite of what we ought to think. The content is, I suppose, a bit dated… it is intended for the turn-of-the-century (the last turn, not this one) English reader; as such, issues such as women’s suffrage might appear to be entirely culturally irrelevant. If read in its historical context, however, it can function both as a history lesson and poignant (in its time) social commentary. And, needless to say, as with all truly good observations about something in the past, there is a good deal which is extremely pertinent to the current social condition… even in those things that might appear outmoded. A good read. ~ Fred Schultz
Anyone with sensitivity and concern for the world can see that man is in a great dilemma. Man is able both to rise to great heights and to sink to great depths of cruelty and tragedy. Modern man is desperately struggling with the concept of man in his dilemma.
We do not need to bear our guilt, nor do we even have to merit the merit of Christ. He does it all. So in one way it is the easiest religion in the world. But now we can turn that over because it is the hardest religion in the world for the same reason. The heart of the rebellion of Satan and man was the desire to be autonomous; and accepting the Christian faith robs us not of our existence, not of our worth (it give us our worth), but it robs us completely of being autonomous. We did not make ourselves, we are not a product of chance, we are none of these things; we stand there before a Creator plus nothing, we stand before the Savior plus nothing — it is a complete denial of being autonomous. Whether it is conscious or unconscious (and in them most brilliant people it is occasionally conscious), when they see the sufficiency of the answers on their own level, they suddenly are up against their innermost humanness — not humanness as they were created to be human but human in the bad sense since the Fall. That is the reason that people do not accept the sufficient answers and why they are counted by God as disobedient and guilty when they do not bow.
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair… Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.
It seems that there is a general rule in the moral universe which may be formulated “The higher, the more in danger”. The “average sensual man” who is sometimes unfaithful to his wife, sometimes tipsy, always a little selfish, now and then (within the law) a trip sharp in his deals, is certainly, by ordinary standards, a “lower” type than the man whose soul is filled with some great Cause, to which he will subordinate his appetites, his fortune, and even his safety. But it is out of the second man that something really fiendish can be made; an Inquisitor. “It is great men, potential saints, not little men, who become those who are readiest to kill for it”. For the supernatural, entering a human soul, opens to it new possibilities both of good and evil. From that point the road branches: one way to sanctity, love, humility, the other to spiritual pride, self-righteousness, persecuting zeal. And no way back to the mere humdrum virtues and vices of the unawakened soul. If the Divine call does not make us better, it will make us very much worse. Of all bad men religious bad men are the worst.
Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan, the Fascist, and Mr. Winston Churchill? Really I am not much impressed with the people who say: “Look at me: I am such a splendid product that there must have been design in the universe.” I am not very impressed by the splendor of those people. Therefore I think that this argument of design is really a very poor argument indeed. Moreover, if you accept the ordinary laws of science, you have to suppose that human life and life in general on this planet will die out in due course: it is merely a flash in the pan; it is a stage in the decay of the solar system; at a certain stage of decay you get the sort of conditions of temperature and so forth which are suitable to protoplasm, and there is life for a short time in the life of the whole solar system. You see in the moon the sort of thing to which the earth is tending — something dead, cold, and lifeless.
Thus from the dawn of recorded history the scourge of God has humbled the proud of heart and laid low those who hardened themselves against Him. Ponder this well, my friends, and fall on your knees. If today the plague is in your midst, that is because the hour has struck for taking thought. The just man need have no fear, but the evildoer has good cause to tremble. For plague is the flail of God and the world His threshing-floor, and implacably He will thresh out His harvest until the wheat is separated from the chaff. There will be more chaff than wheat, few chosen of the many called. Yet this calamity was not willed by God. Too long this world of ours has connived at evil, too long has it counted on the divine mercy, on God’s forgiveness. Repentance was enough, men thought; nothing was forbidden. You fondly imagine it was enough to visit God on Sundays, and thus you make free of your weekdays, You believed some brief formalities, some bendings of the knee, would recompense Him well enough for your criminal indifference. But God is not mocked. These brief encounters could not sate the fierce hunger of His love… To some the sermon simply brought home the fact that they had been sentenced, for an unknown crime, to an indeterminate period of punishment.
When a war breaks out, people say: “It’s too stupid; it can’t last long.” But though a war may well be “too stupid,” that doesn’t prevent its lasting. Stupidity has a knack of getting its way; as we should see if we were not always so much wrapped in ourselves… In this respect our townspeople were like everybody else, wrapped up in themselves; in other words they were humanists: they disbelieved in pestilences. A pestilence isn’t a thing made to man’s measure; therefore we tell ourselves that pestilence is a mere bogy of the mind, a bad dream that will pass away. But it doesn’t always pass away and, from one bad dream to another, it is men who pass away. Our townsfolk were not more to blame than others; they forgot to be modest, that was all, and thought that everything still was possible for them.
The demand of the loveless and the self-imprisoned that they should be allowed to blackmail the universe: that till they consent to be happy (on their own terms) no one else shall taste joy: that theirs should be the final power; that Hell should be able to veto Heaven.
I can give no adequate description of the Horror Camp in which my men and myself were to spend the next month of our lives. It was just a barren wilderness, as bare as a chicken run. Corpses lay everywhere, some in huge piles, sometimes they lay singly or in pairs where they had fallen. It took a little time to get used to seeing men women and children collapse as you walked by them and to restrain oneself from going to their assistance. One had to get used early to the idea that the individual just did not count. One knew that five hundred a day were dying and that five hundred a day were going on dying for weeks before anything we could do would have the slightest effect. It was, however, not easy to watch a child choking to death from diphtheria when you knew a tracheotomy and nursing would save it, one saw women drowning in their own vomit because they were too weak to turn over, and men eating worms as they clutched a half loaf of bread purely because they had to eat worms to live and now could scarcely tell the difference. Piles of corpses, naked and obscene, with a woman too weak to stand propping herself against them as she cooked the food we had given her over an open fire; men and women crouching down just anywhere in the open relieving themselves of the dysentary which was scouring their bowels, a woman standing stark naked washing herself with some issue soap in water from a tank in which the remains of a child floated. It was shortly after the British Red Cross arrived, though it may have no connection, that a very large quantity of lipstick arrived. This was not at all what we men wanted, we were screaming for hundreds and thousands of other things and I don’t know who asked for lipstick. I wish so much that I could discover who did it, it was the action of genius, sheer unadulterated brilliance. I believe nothing did more for these internees than the lipstick. Women lay in bed with no sheets and no nightie but with scarlet red lips, you saw them wandering about with nothing but a blanket over their shoulders, but with scarlet red lips. I saw a woman dead on the post mortem table and clutched in her hand was a piece of lipstick. At last someone had done something to make them individuals again, they were someone, no longer merely the number tatooed on the arm. At last they could take an interest in their appearance. That lipstick started to give them back their humanity.
But from the ordinary point of view, a man who is saved from physically committing sin is regarded as saved. And I was saved only in that sense. There are some actions from which an escape is a godsend both for the man who escapes and for those about him. Man, as soon as he gets back his consciousness of right, is thankful to the Divine mercy for the escape. As we know that a man often succumbs to temptation, however much he say resist it, we also know that Providence often intercedes and saves him in spite of himself. How all this happens, how far a man is free and how far a creature of circumstances, how far free-will comes into play and where fate enters on the scene, all this is a mystery and will remain a mystery.
It is only when we think abstractly that we have such a high opinion of man. Of men in the concrete, most of us think the vast majority very bad. Civilized states spend more that half their revenue on killing each other’s citizens. Consider the long history of the activities inspired by moral fervor: human sacrifices, persecution of heretics, witch-hunts, pogroms leading up to wholesale extermination by poison gases… Are these abominations, and the ethical doctrines by which they are prompted, really evidence of an intelligent Creator? And can we really wish that the men who practiced them should live forever? The world in which we live can be understood as a result of muddle and accident; but if it is the outcome of deliberate purpose, the purpose must have been that of a fiend. For my part, I find accident a less painful and more plausible hypothesis.
Instead of renouncing the world in order that we may dominate it … what we ought to do is to dominate the world in order that we may be able to renounce it. Not to seek poverty and submission, but to seek wealth in order that we may use it to increase human consciousness, and to seek power for the same end. ¶ It is curious that monks and anarchists should be at enmity with each other, when fundamentally they both profess the same ethic and are related by close ties of kinship. Anarchism tend to become a kind of atheistic monachism and a religious, rather than an ethical enconomico-social, doctrine. The one party starts from the assumption that man is naturally evil, born in original sin, and that it is through grace that he becomes good, if indeed he ever does become good; and the other from the assumption that man is naturally good and is subsequently perverted by society. And these two theories really amount to the same thing, for in both the individual is opposed to society, as if the individual had preceded society and therefore were destined to survive it. And both ethics are ethics of the cloister.
The fact that society is guilty aggravates the guilt of each one, and he is most guilty who most is sensible of the guilt. Christ, the innocent, since he best knew the intensity of guilt, was in a certain sense the most guilty. In him the culpability, together with the divinity, of humanity arrived at the consciousness of itself. Many are wont to be amused when they read how, because of the most trifling faults, faults at which a man of the world would merely smile, the greatest saints counted themselves the greatest sinners. But the intensity of the fault is not measured by the external act, but by the consciousness of it, and an act for which the conscience of one man suffers acutely makes scarcely any impression on the conscience of another. And in a saint, conscience may be developed so fully and to such a degree of sensitiveness that the slightest sin may cause him more remorse than his crime causes the greatest criminal. And sin rests upon our consciousness of it, it is in him who judges and in so far as he judges. When a man commits a vicious act believing in good faith that he is doing a virtuous action, we cannot hold him morally guilty, while on the other hand that man is guilty who commits an act which he believes to be wrong, even though in itself the act is indifferent or perhaps beneficent. The act passes away, the intention remans, and the evil of the act is that it corrupts the intention, that in knowingly doing wrong a man is predisposed to go on doing it, that it blurs the conscience. And doing evil is not the same being evil. Evil blurs the conscience, and not only the moral conscience, but the general, psychical consciousness. And everything that exalts and expands conscious is good, while that which depresses and diminishes it is evil.
He who fights with monsters might take care lest he thereby become a monster. And if you gaze for long into an abyss, the abyss gazes also into you.
Everything in the contest which Apologetics has to meet centers here: Is sin a reality, an abnormal condition, or a stage of education, a process of development, a lesser good? Wherever sin is, there will be opposition to holiness. It is natural for sin to oppose holiness, and to deny a holy God. ¶ The felt reality of sin is necessary to the possibility of redemption. Christianity is essentially a redemptive system. Incarnate love was crucified. A man with no sense of sin must oppose Christianity, in its doctrine of grace as well as of sin. ¶ In this statement it is by no means asserted or implied that all objections to the Bible and Christianity are only the signs and manifestations of man’s inborn and inbred corruption; that historical, philological, and doctrinal criticism come invariably from a sinful unbelief — stiil less, that when reason thinks and speaks, its utterances are to be set down to the account of a godless rationalism. Far from it. There are undeniable difficulties in respect to history and science which must be investigated. There are signs and wonders which would stagger any one, unless the need of them and their historic reality can be clearly evinced. Conscience and reason have their rights. Science has its lawful sphere. We are to prove (test, try) all things — even the Scriptures, even the doctrines of our faith — and hold fast that which is good. ¶ If the Christian system cannot establish its claims and authority in the view of reason and conscience (their rights being carefully weighed and defined), it will be in vain for Church or Pope to call upon the nations to believe in their own infallible authority, as settling all questions of right and wrong, truth and falsehood, for time and for eternity. No; we are in the conflict, and it is only by going through it that we can get the victory.