God the Invisible King E-Book

H G Wells

• Herausgeber: Seltzer Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Seitenzahl: 202

Beschreibung

According to Wikipedia "Wells wrote in his book God The Invisible King that his idea of God did not draw upon the traditional religions of the world: "This book sets out as forcibly and exactly as possible the religious belief of the writer. [Which] is a profound belief in a personal and intimate God." Later in the work he aligns himself with a "renascent or modern religion ... neither atheist nor Buddhist nor Mohammedan nor Christian ... [that] he has found growing up in himself". Of Christianity he has this to say: "... it is not now true for me ... Every believing Christian is, I am sure, my spiritual brother ... but if systemically I called myself a Christian I feel that to most men I should imply too much and so tell a lie." Of other world religions he writes: "All these religions are true for me as Canterbury Cathedral is a true thing and as a Swiss chalet is a true thing. There they are, and they have served a purpose, they have worked. Only they are not true for me to live in them ... They do not work for me"."

Leseprobe

GOD THE INVISIBLE KING BY H. G. WELLS

published by Samizdat Express, Orange, CT, USA

established in 1974, offering over 14,000 books

Books available from us by H. G. Wells on Social, Religious, and Political Topics:

ANTICIPATIONS OF THE REACTION OF MECHANICAL AND SCIENTIFIC PROGRESS UPON HUMAN LIFE AND THOUGHT

AN ENGLISHMAN LOOKS AT THE WORLD: Being a Series of Unrestrained Remarks upon Contemporary Matters

FIRST AND  LAST THINGS; A CONFESSION OF FAITH AND RULE OF LIFE

GOD THE INVISIBLE KING

IN THE FOURTH YEAR: ANTICIPATIONS OF A WORLD PEACE

MANKIND IN THE MAKING

A MODERN UTOPIA

NEW WORLDS FOR OLD: A PLAIN ACCOUNT OF MODERN SOCIALISM

SELECT CONVERSATIONS WITH AN UNCLE (NOW EXTINCT) AND TWO OTHER REMINISCENCES

WAR AND THE FUTURE

WHAT IS COMING? A FORECAST OF THINGS AFTER THE WAR

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PREFACE

1. THE COSMOGONY OF MODERN RELIGION

1.1   MODERN RELIGION HAS NO FOUNDER

1.2 MODERN RELIGION HAS A FINITE GOD

1.3  THE INFINITE BEING IS NOT GOD

1.4  THE LIFE FORCE IS NOT GOD

1.5  GOD IS WITHIN

1.6  THE COMING OF GOD

2. HERESIES; OR THE THINGS THAT GOD IS NOT

2.1  HERESIES ARE MISCONCEPTIONS OF GOD

2.2  HERESIES OF SPECULATION

2.3  GOD IS NOT MAGIC

2.4   GOD IS NOT PROVIDENCE

2.5  THE HERESY OF QUIETISM

2.6  GOD DOES NOT PUNISH

2.7  GOD AND THE NURSERY-MAID

2.8  THE CHILDREN'S GOD

2.9   GOD IS NOT SEXUAL

3. THE LIKENESS OF GOD

3.1  GOD IS COURAGE

3.2   GOD IS A PERSON

3.3  GOD IS YOUTH

3.4  WHEN WE SAY GOD IS LOVE

4. THE RELIGION OF ATHEISTS

4.1   THE SCIENTIFIC ATHEIST

4.2   SACRIFICE IMPLIES GOD

4.3  GOD IS AN EXTERNAL REALITY

4.4   ANOTHER RELIGIOUS MATERIALIST

4.5  A NOTE ON A LECTURE BY PROFESSOR GILBERT MURRAY

4.6   RELIGION AS ETHICS

5. THE INVISIBLE KING

5.1   MODERN RELIGION A POLITICAL RELIGION

5.2   THE WILL OF GOD

5.3   THE CRUCIFIX

5.4   THE PRIMARY DUTIES

5.5   THE INCREASING KINGDOM

5.6  WHAT IS MY PLACE IN THE KINGDOM?

5.7   ADJUSTING LIFE

5.8   THE OATH OF ALLEGIANCE

5.9   THE PRIEST AND THE CREED

5.10   THE UNIVERSALISM OF GOD

5.11  GOD AND THE LOVE AND STATUS OF WOMEN

6. MODERN IDEAS OF SIN AND DAMNATION

6.1  THE BIOLOGICAL EQUIVALENT OF SIN

6.2  WHAT IS DAMNATION?

6.3   SIN IS NOT DAMNATION

6.4  THE SINS OF THE INSANE

6.5  BELIEVE, AND YOU ARE SAVED

7. THE IDEA OF A CHURCH

7.1  THE WORLD DAWN

7.2   CONVERGENT RELIGIOUS MOVEMENTS

7.3  CAN THERE BE A TRUE CHURCH?

7.4   ORGANISATIONS UNDER GOD

7.5  THE STATE IS GOD'S INSTRUMENT

THE ENVOY

Preface

 This book sets out as forcibly and exactly as possible the religious belief of the writer. That belief is not orthodox Christianity; it is not, indeed, Christianity at all; its core nevertheless is a profound belief in a personal and intimate God. There is nothing in its statements that need shock or offend anyone who is prepared for the expression of a faith different from and perhaps in several particulars opposed to his own. The writer will be found to be sympathetic with all sincere religious feeling. Nevertheless it is well to prepare the prospective reader for statements that may jar harshly against deeply rooted mental habits. It is well to warn him at the outset that the departure from accepted beliefs is here no vague scepticism, but a quite sharply defined objection to dogmas very widely revered. Let the writer state the most probable occasion of trouble forthwith. An issue upon which this book will be found particularly uncompromising is the dogma of the Trinity. The writer is of opinion that the Council of Nicaea, which forcibly crystallised the controversies of two centuries and formulated the creed upon which all the existing Christian churches are based, was one of the most disastrous and one of the least venerable of all religious gatherings, and he holds that the Alexandrine speculations which were then conclusively imposed upon Christianity merit only disrespectful attention at the present time. There you have a chief possibility of offence. He is quite unable to pretend any awe for what he considers the spiritual monstrosities established by that undignified gathering. He makes no attempt to be obscure or propitiatory in this connection. He criticises the creeds explicitly and frankly, because he believes it is particularly necessary to clear them out of the way of those who are seeking religious consolation at this present time of exceptional religious need. He does little to conceal his indignation at the role played by these dogmas in obscuring, perverting, and preventing the religious life of mankind. After this warning such readers from among the various Christian churches and sects as are accessible to storms of theological fear or passion to whom the Trinity is an ineffable mystery and the name of God almost unspeakably awful, read on at their own risk. This is a religious book written by a believer, but so far as their beliefs and religion go it may seem to them more sceptical and more antagonistic than blank atheism. That the writer cannot tell. He is not simply denying their God. He is declaring that there is a living God, different altogether from that Triune God and nearer to the heart of man. The spirit of this book is like that of a missionary who would only too gladly overthrow and smash some Polynesian divinity of shark's teeth and painted wood and mother-of-pearl. To the writer such elaborations as "begotten of the Father before all worlds" are no better than intellectual shark's teeth and oyster shells. His purpose, like the purpose of that missionary, is not primarily to shock and insult; but he is zealous to liberate, and he is impatient with a reverence that stands between man and God. He gives this fair warning and proceeds with his matter.

His matter is modern religion as he sees it. It is only incidentally and because it is unavoidable that he attacks doctrinal Christianity.

In a previous book, "First and Last Things" (Constable and Co.), he has stated his convictions upon certain general ideas of life and thought as clearly as he could. All of philosophy, all of metaphysics that is, seems to him to be a discussion of the relations of class and individual. The antagonism of the Nominalist and the Realist, the opposition of the One and the Many, the contrast of the Ideal and the Actual, all these oppositions express a certain structural and essential duality in the activity of the human mind. From an imperfect recognition of that duality ensue great masses of misconception. That was the substance of "First and Last Things." In this present book there is no further attack on philosophical or metaphysical questions. Here we work at a less fundamental level and deal with religious feeling and religious ideas. But just as the writer was inclined to attribute a whole world of disputation and inexactitudes to confused thinking about the exact value of classes and terms, so here he is disposed to think that interminable controversies and conflicts arise out of a confusion of intention due to a double meaning of the word "God"; that the word "God" conveys not one idea or set of ideas, but several essentially different ideas, incompatible one with another, and falling mainly into one or other of two divergent groups; and that people slip carelessly from one to the other of these groups of ideas and so get into ultimately inextricable confusions.

The writer believes that the centuries of fluid religious thought that preceded the violent ultimate crystallisation of Nicaea, was essentially a struggle--obscured, of course, by many complexities--to reconcile and get into a relationship these two separate main series of God-ideas.

Putting the leading idea of this book very roughly, these two antagonistic typical conceptions of God may be best contrasted by speaking of one of them as God-as-Nature or the Creator, and of the other as God-as-Christ or the Redeemer. One is the great Outward God; the other is the Inmost God. The first idea was perhaps developed most highly and completely in the God of Spinoza. It is a conception of God tending to pantheism, to an idea of a comprehensive God as ruling with justice rather than affection, to a conception of aloofness and awestriking worshipfulness. The second idea, which is opposed to this idea of an absolute God, is the God of the human heart. The writer would suggest that the great outline of the theological struggles of that phase of civilisation and world unity which produced Christianity, was a persistent but unsuccessful attempt to get these two different ideas of God into one focus. It was an attempt to make the God of Nature accessible and the God of the Heart invincible, to bring the former into a conception of love and to vest the latter with the beauty of stars and flowers and the dignity of inexorable justice. There could be no finer metaphor for such a correlation than Fatherhood and Sonship. But the trouble is that it seems impossible to most people to continue to regard the relations of the Father to the Son as being simply a mystical metaphor. Presently some materialistic bias swings them in a moment of intellectual carelessness back to the idea of sexual filiation.

And it may further be suggested that the extreme aloofness and inhumanity, which is logically necessary in the idea of a Creator God, of an Infinite God, was the reason, so to speak, for the invention of a Holy Spirit, as something proceeding from him, as something bridging the great gulf, a Comforter, a mediator descending into the sphere of the human understanding. That, and the suggestive influence of the Egyptian Trinity that was then being worshipped at the Serapeum, and which had saturated the thought of Alexandria with the conception of a trinity in unity, are probably the realities that account for the Third Person of the Christian Trinity. At any rate the present writer believes that the discussions that shaped the Christian theology we know were dominated by such natural and fundamental thoughts. These discussions were, of course, complicated from the outset; and particularly were they complicated by the identification of the man Jesus with the theological Christ, by materialistic expectations of his second coming, by materialistic inventions about his "miraculous" begetting, and by the morbid speculations about virginity and the like that arose out of such grossness. They were still further complicated by the idea of the textual inspiration of the scriptures, which presently swamped thought in textual interpretation. That swamping came very early in the development of Christianity. The writer of St. John's gospel appears still to be thinking with a considerable freedom, but Origen is already hopelessly in the net of the texts. The writer of St. John's gospel was a free man, but Origen was a superstitious man. He was emasculated mentally as well as bodily through his bibliolatry. He quotes; his predecessor thinks.

But the writer throws out these guesses at the probable intentions of early Christian thought in passing. His business here is the definition of a position. The writer's position here in this book is, firstly, complete Agnosticism in the matter of God the Creator, and secondly, entire faith in the matter of God the Redeemer. That, so to speak, is the key of his book. He cannot bring the two ideas under the same term God. He uses the word God therefore for the God in our hearts only, and he uses the term the Veiled Being for the ultimate mysteries of the universe, and he declares that we do not know and perhaps cannot know in any comprehensible terms the relation of the Veiled Being to that living reality in our lives who is, in his terminology, the true God. Speaking from the point of view of practical religion, he is restricting and defining the word God, as meaning only the personal God of mankind, he is restricting it so as to exclude all cosmogony and ideas of providence from our religious thought and leave nothing but the essentials of the religious life.

Many people, whom one would class as rather liberal Christians of an Arian or Arminian complexion, may find the larger part of this book acceptable to them if they will read "the Christ God" where the writer has written "God." They will then differ from him upon little more than the question whether there is an essential identity in aim and quality between the Christ God and the Veiled Being, who answer to their Creator God. This the orthodox post Nicaean Christians assert, and many pre-Nicaeans and many heretics (as the Cathars) contradicted with its exact contrary. The Cathars, Paulicians, Albigenses and so on held, with the Manichaeans, that the God of Nature, God the Father, was evil. The Christ God was his antagonist. This was the idea of the poet Shelley. And passing beyond Christian theology altogether a clue can still be found to many problems in comparative theology in this distinction between the Being of Nature (cf. Kant's "starry vault above") and the God of the heart (Kant's "moral law within"). The idea of an antagonism seems to have been cardinal in the thought of the Essenes and the Orphic cult and in the Persian dualism. So, too, Buddhism seems to be "antagonistic." On the other hand, the Moslem teaching and modern Judaism seem absolutely to combine and identify the two; God the creator is altogether and without distinction also God the King of Mankind. Christianity stands somewhere between such complete identification and complete antagonism. It admits a difference in attitude between Father and Son in its distinction between the Old Dispensation (of the Old Testament) and the New. Every possible change is rung in the great religions of the world between identification, complete separation, equality, and disproportion of these Beings; but it will be found that these two ideas are, so to speak, the basal elements of all theology in the world. The writer is chary of assertion or denial in these matters. He believes that they are speculations not at all necessary to salvation. He believes that men may differ profoundly in their opinions upon these points and still be in perfect agreement upon the essentials of religion. The reality of religion he believes deals wholly and exclusively with the God of the Heart. He declares as his own opinion, and as the opinion which seems most expressive of modern thought, that there is no reason to suppose the Veiled Being either benevolent or malignant towards men. But if the reader believes that God is Almighty and in every way Infinite the practical outcome is not very different. For the purposes of human relationship it is impossible to deny that God PRESENTS HIMSELF AS FINITE, as struggling and taking a part against evil.

The writer believes that these dogmas of relationship are not merely extraneous to religion, but an impediment to religion. His aim in this book is to give a statement of religion which is no longer entangled in such speculations and disputes.

 Let him add only one other note of explanation in this preface, and that is to remark that except for one incidental passage (in Chapter IV., 1), nowhere does he discuss the question of personal immortality. [It is discussed in "First and Last Things," Book IV, 4.] He omits this question because he does not consider that it has any more bearing upon the essentials of religion, than have the theories we may hold about the relation of God and the moral law to the starry universe. The latter is a question for the theologian, the former for the psychologist. Whether we are mortal or immortal, whether the God in our hearts is the Son of or a rebel against the Universe, the reality of religion, the fact of salvation, is still our self-identification with God, irrespective of consequences, and the achievement of his kingdom, in our hearts and in the world. Whether we live forever or die tomorrow does not affect righteousness. Many people seem to find the prospect of a final personal death unendurable. This impresses me as egotism. I have no such appetite for a separate immortality. God is my immortality; what, of me, is identified with God, is God; what is not is of no more permanent value than the snows of yester-year.

H. G. W.

Dunmow, May, 1917.

 CHAPTER THE FIRST   THE COSMOGONY OF MODERN RELIGION

 1.1 MODERN RELIGION HAS NO FOUNDER

 Perhaps all religions, unless the flaming onset of Mohammedanism be an exception, have dawned imperceptibly upon the world. A little while ago and the thing was not; and then suddenly it has been found in existence, and already in a state of diffusion. People have begun to hear of the new belief first here and then there. It is interesting, for example, to trace how Christianity drifted into the consciousness of the Roman world. But when a religion has been interrogated it has always had hitherto a tale of beginnings, the name and story of a founder. The renascent religion that is now taking shape, it seems, had no founder; it points to no origins. It is the Truth, its believers declare; it has always been here; it has always been visible to those who had eyes to see. It is perhaps plainer than it was and to more people--that is all.

It is as if it still did not realise its own difference. Many of those who hold it still think of it as if it were a kind of Christianity. Some, catching at a phrase of Huxley's, speak of it as Christianity without Theology. They do not know the creed they are carrying. It has, as a matter of fact, a very fine and subtle theology, flatly opposed to any belief that could, except by great stretching of charity and the imagination, be called Christianity. One might find, perhaps, a parallelism with the system ascribed to some Gnostics, but that is far more probably an accidental rather than a sympathetic coincidence. Of that the reader shall presently have an opportunity of judging.

This indefiniteness of statement and relationship is probably only the opening phase of the new faith. Christianity also began with an extreme neglect of definition. It was not at first anything more than a sect of Judaism. It was only after three centuries, amidst the uproar and emotions of the council of Nicaea, when the more enthusiastic Trinitarians stuffed their fingers in their ears in affected horror at the arguments of old Arius, that the cardinal mystery of the Trinity was established as the essential fact of Christianity. Throughout those three centuries, the centuries of its greatest achievements and noblest martyrdoms, Christianity had not defined its God. And even to-day it has to be noted that a large majority of those who possess and repeat the Christian creeds have come into the practice so insensibly from unthinking childhood, that only in the slightest way do they realise the nature of the statements to which they subscribe. They will speak and think of both Christ and God in ways flatly incompatible with the doctrine of the Triune deity upon which, theoretically, the entire fabric of all the churches rests. They will show themselves as frankly Arians as though that damnable heresy had not been washed out of the world forever after centuries of persecution in torrents of blood. But whatever the present state of Christendom in these matters may be, there can be no doubt of the enormous pains taken in the past to give Christian beliefs the exactest, least ambiguous statement possible. Christianity knew itself clearly for what it was in its maturity, whatever the indecisions of its childhood or the confusions of its decay. The renascent religion that one finds now, a thing active and sufficient in many minds, has still scarcely come to self-consciousness. But it is so coming, and this present book is very largely an attempt to state the shape it is assuming and to compare it with the beliefs and imperatives and usages of the various Christian, pseudo-Christian, philosophical, and agnostic cults amidst which it has appeared.

The writer's sympathies and convictions are entirely with this that he speaks of as renascent or modern religion; he is neither atheist nor Buddhist nor Mohammedan nor Christian. He will make no pretence, therefore, to impartiality and detachment. He will do his best to be as fair as possible and as candid as possible, but the reader must reckon with this bias. He has found this faith growing up in himself; he has found it, or something very difficult to distinguish from it, growing independently in the minds of men and women he has met. They have been people of very various origins; English, Americans, Bengalis, Russians, French, people brought up in a "Catholic atmosphere," Positivists, Baptists, Sikhs, Mohammedans. Their diversity of source is as remarkable as their convergence of tendency. A miscellany of minds thinking upon parallel lines has come out to the same light. The new teaching is also traceable in many professedly Christian religious books and it is to be heard from Christian pulpits. The phase of definition is manifestly at hand.

 1.2 MODERN RELIGION HAS A FINITE GOD

 Perhaps the most fundamental difference between this new faith and any recognised form of Christianity is that, knowingly or unknowingly, it worships A FINITE GOD. Directly the believer is fairly confronted with the plain questions of the case, the vague identifications that are still carelessly made with one or all of the persons of the Trinity dissolve away. He will admit that his God is neither all-wise, nor all-powerful, nor omnipresent; that he is neither the maker of heaven nor earth, and that he has little to identify him with that hereditary God of the Jews who became the "Father" in the Christian system. On the other hand he will assert that his God is a god of salvation, that he is a spirit, a person, a strongly marked and knowable personality, loving, inspiring, and lovable, who exists or strives to exist in every human soul. He will be much less certain in his denials that his God has a close resemblance to the Pauline (as distinguished from the Trinitarian) "Christ." . . .

The modern religious man will almost certainly profess a kind of universalism; he will assert that whensoever men have called upon any God and have found fellowship and comfort and courage and that sense of God within them, that inner light which is the quintessence of the religious experience, it was the True God that answered them. For the True God is a generous God, not a jealous God; the very antithesis of that bickering monopolist who "will have none other gods but Me"; and when a human heart cries out--to what name it matters not--for a larger spirit and a stronger help than the visible things of life can give, straightway the nameless Helper is with it and the God of Man answers to the call. The True God has no scorn nor hate for those who have accepted the many-handed symbols of the Hindu or the lacquered idols of China. Where there is faith, where there is need, there is the True God ready to clasp the hands that stretch out seeking for him into the darkness behind the ivory and gold.