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God's Education of Man

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God's Education of Man

De: William DeWitt Hyde
Narrado por: Virtual Voice
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 THE current creed of Christendom is a chaos of contradictions. Truths and lies, facts and fancies, intuitions and superstitions, essentials and excrescences are bound in one bundle of tradition which the honest believer finds hard to swallow whole, and which the earnest doubter is equally reluctant in toto to reject. It is high time to attack this chaos, to resolve it into its elements, and to reorganize our faith into a form which shall at the same time command the assent of honest and the devotion of earnest men. This work cannot be done roughly with the broad-axe. The problem is not mechanical, but vital. One cannot chop the creed in two, and say, "This half is true and that is false." We must discover the germ of life in the old and somewhat decrepit body of current tradition, and from that vital germ we must breed the fair and vigorous body of the faith that is to be. The new faith will not be a mechanical fraction of the old, whether large or small. It will be a reproduction of the essential features of the old in fresh, vigorous, functional relationship. What then is this living germ? What is the pearl of great price, the one thing needful, the better part which shall not be taken from us, the hidden leaven, the grain of mustard seed, the rock foundation, the oil in the lamp, the sap in the vine, the blood in the veins which makes one mother, sister, brother of the Christ? The answer to that question lies far back in psychology, deep down in metaphysics, high up in ethics. Hints only can be given within the compass of the first few pages of a single chapter. Whatever is, is incomplete. As Words-worth says: — "Whate'er exists hath properties that spread Beyond itself, communicating good, A simple blessing, or with evil mixed." Man is no exception. He too is made what he is by virtue of his relations to what he is not. There is no such being as a self-sufficient individual. Unus homo, nullus homo. Men independent of social relations are as inconceivable as mountains without valleys. Things in relations, men determined by their social environment; the finite in the infinite, the individual responsible to universal claims, represent ultimate units, within which thought indeed can by abstraction draw distinctions, but into which it can insert no dissecting knife. To cut a man off from his material environment and social relations would be to sever him from himself. The residuum would be zero.
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