第67章 Lecture XVIII(5)

Being thus a substance endowed with intellect and will and freedom, God is a PERSON; and a LIVING person also, for He is both object and subject of his own activity, and to be this distinguishes the living from the lifeless. He is thus absolutely SELF-SUFFICIENT: his SELF-KNOWLEDGE and SELF-LOVE are both of them infinite and adequate, and need no extraneous conditions to perfect them.

He is OMNISCIENT, for in knowing himself as Cause He knows all creature things and events by implication. His knowledge is previsive, for He is present to all time. Even our free acts are known beforehand to Him, for otherwise his wisdom would admit of successive moments of enrichment, and this would contradict his immutability. He is OMNIPOTENT for everything that does not involve logical contradiction. He can make BEING --in other words his power includes CREATION. If what He creates were made of his own substance, it would have to be infinite in essence, as that substance is; but it is finite; so it must be non-divine in substance. If it were made of a substance, an eternally existing matter, for example, which God found there to his hand, and to which He simply gave its form, that would contradict God's definition as First Cause, and make Him a mere mover of something caused already. The things he creates, then, He creates ex nihilo, and gives them absolute being as so many finite substances additional to himself. The forms which he imprints upon them have their prototypes in his ideas. But as in God there is no such thing as multiplicity, and as these ideas for us are manifold, we must distinguish the ideas as they are in God and the way in which our minds externally imitate them. We must attribute them to Him only in a TERMINATIVE sense, as differing aspects, from the finite point of view, of his unique essence.

God of course is holy, good, and just. He can do no evil, for He is positive being's fullness, and evil is negation. It is true that He has created physical evil in places, but only as a means of wider good, for bonum totius praeeminet bonum partis. Moral evil He cannot will, either as end or means, for that would contradict his holiness. By creating free beings He PERMITS it only, neither his justice nor his goodness obliging Him to prevent the recipients of freedom from misusing the gift.

As regards God's purpose in creating, primarily it can only have been to exercise his absolute freedom by the manifestation to others of his glory. From this it follows that the others must be rational beings, capable in the first place of knowledge, love, and honor, and in the second place of happiness, for the knowledge and love of God is the mainspring of felicity. In so far forth one may say that God's secondary purpose in creating is LOVE.

I will not weary you by pursuing these metaphysical determinations farther, into the mysteries of God's Trinity, for example. What I have given will serve as a specimen of the orthodox philosophical theology of both Catholics and Protestants. Newman, filled with enthusiasm at God's list of perfections, continues the passage which I began to quote to you by a couple of pages of a rhetoric so magnificent that I can hardly refrain from adding them, in spite of the inroad they would make upon our time.[296] He first enumerates God's attributes sonorously, then celebrates his ownership of everything in earth and Heaven, and the dependence of all that happens upon his permissive will. He gives us scholastic philosophy "touched with emotion," and every philosophy should be touched with emotion to be rightly understood. Emotionally, then, dogmatic theology is worth something to minds of the type of Newman's. It will aid us to estimate what it is worth intellectually, if at this point I make a short digression.

[296] Op. cit., Discourse III. Section 7.

What God hath joined together, let no man put asunder. The Continental schools of philosophy have too often overlooked the fact that man's thinking is organically connected with his conduct. It seems to me to be the chief glory of English and Scottish thinkers to have kept the organic connection in view.

The guiding principle of British philosophy has in fact been that every difference must MAKE a difference, every theoretical difference somewhere issue in a practical difference, and that the best method of discussing points of theory is to begin by ascertaining what practical difference would result from one alternative or the other being true. What is the particular truth in question KNOWN AS? In what facts does it result? What is its cash-value in terms of particular experience? This is the characteristic English way of taking up a question. In this way, you remember, Locke takes up the question of personal identity.

What you mean by it is just your chain of particular memories, says he. That is the only concretely verifiable part of its significance. All further ideas about it, such as the oneness or manyness of the spiritual substance on which it is based, are therefore void of intelligible meaning; and propositions touching such ideas may be indifferently affirmed or denied. So Berkeley with his "matter."

The cash-value of matter is our physical sensations. That is what it is known as, all that we concretely verify of its conception. That, therefore, is the whole meaning of the term "matter"--any other pretended meaning is mere wind of words.