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*. PROBLEMS OF LIFE, -

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PROBLEMS OF LIFE, PAIN AND SUFFERING. BY THE REV. IR. J. CAMPBELL, D.D. [COPYRIGHT.} ¡ I r t A CORRESPONDENT writing from Cardi- ganshire asks a question which in various forms is being much discussed at the present time. Allowing, as the Church teaches, that God sanctifies affliction to the good of the soul that en- dures it—that is, of course, if it be accepted in a right spirit—are we equally justified in concluding that God is Himself the Creator of this law? In other words, does He overrule for our good a principle of disorder in the uni- ■■ verse which has intruded here against His will, or is it His will that His crea- tures should experience some measure of suffering in this life, whatever, their deserts? Is suffering of the essence of God's purpose in the creation and train- ing of spiritual beings, or is its presence in the world a sign that that purpose has to a certain extent been vitiated, and that our Heavely Father is having to do the best He can with what He did not originally ordain? | The most ordinary view of this great I subject is that sin has been the disturb- ing factor in an otherwise harmonious creation, and that suffering of all kinds has been one of its results. Perhaps I ought rather to say that this is the most ordinary religious view of the case, but, as all our readers know, it is one which has been vigorously challenged by pro- tagonists of modern science ever since early Victorian days; in fact, it was chal- lenged long before by thoughtful ob- servers of the facts of life. We now know that suffering has been in the world from the hour that sentient life began. Creation seems to be organised on a basis that makes such suffering in- evitable, one species preying upon an- other, and one organism maintaining a precarious existence upon another's death. This would appear to have been a law antedating the advent of man him- self with his moral consciousness and ability to look before and after—or so at least science tells us. If so, it is impos- sible to see how man's wrong-doing could be held to have occasioned it. Further, as already indicated, far back in history, long ere Christianity entered the world with its inspiring message of the love and mercy of God to men, there were thinkers who held that suffering was the common lot of created beings and mainly independent of human voli- tion. Gautama taught that it was thfe very warp of the woof of existence, un- escapable except by ceasing to be. Per- sian thought, on the other, hand, was that there were two irreconcilable prin- ciples at war in the world, an evil and a good, and that their ceaseless conflict went on within the hearts of men as well as in creation as a whole. But for the malignant operations of the principle of evil, so it was argued, there would be no tuffering; and the principle of good, divine benevolence, was represented as ever striving to neutralise the baneful effects of the rule of the prince of the power of darkness, a rule that could not be entirely overthrown. There is much ia the New Testament that reveals an acquaintance with this belief. The pessi- mism of Gautama and his predecessors in the same line does not seem to have laid much hold upon Palestine, but un- doubtedly the Persian influence did. Thus our Lord Himself is reported as indicating that the ills from which humanity suffered were (in part at least) the work of the arch-enemy of souls. He says quite plainly, for instance, that it was Satan who had bound with a spirit of infirmity for eighteen years a person whom He (the Saviour) had come to heal. The inference is obvious, but not all-em- bracing, that disease was inflicted upon mankind, not by the will of God, but by a power working in opposition thereto. This thought runs right through the New Testament, especially in the Pauline writings. The Maniehaean heresy was the exaggeration of it. f Our own day has witnessed a recrudes- cence of this theory or something very like it—that is to say, of the view that the ills from which creation suffers are not in any sense the will of God, but divinely permitted for a season because of the corruption of human nature by Bin, and also because of the working of a spiritual power of evil in the back- ground. It is a relief to many minds to think this. Tlistened the other night to a speaker, who told a ghastly story of a mother whose little baby had been burnt to death and whose only ray of consola- tion in the grim tragedy had been his assurance that God, had never willed a thing so cruel and terrible, but that it had come to pass through the operation of sinister forces with which heaven had nothing directly to do. All optimistic Modern interpretations of human experi- nce take more or less the -same stand- I point. Christian Science and the variety of cults, Christian and non-Christian, which may be classified under the term New Thought, agree at least in holding that God never created disease or physi- cal disharmony. Some of these theories are very attractive, comforting, and in certain ways helpful; they have the ad- vantage of tending to encourage a cheery, hopeful frame of mind. To feel that God is against all suffering as He is against all sin, and that He did not will the one any more tha- the other, is stimulating to some temperaments and energising in the struggle to realise only what is good and beautiful in human nature and its environment. It seems so easy, so inspiring, to say, God made this world to be the dwelling-place of joy, not of pain; it is not His desire that any child of His should suffer in mind or body; all would be well with us if we could but believe this." < < < The insuperable difficulty, to my mind, in accepting such a theory is, as afore- said, that pain and strife were in the world before man was. The tfhole creation groaneth and travaileth in pain together until now." Man did not make the shark, the octopus, the cobra, the tiger. These would still be here if we ¡ were all perfect to-morrow—though the I Swedenborgian, whose belief is entitled to much respect, says they would not. I cannot myself see any escape from the conclusion that if God, being omnipo- tent, had wanted the world to know nothing of pain, He would have made it differently. And we come perilously near to denying His omnipotence when we postulate a power that can defy Him and afflict His creation in spite of Him. To be sure, we can conclude—nay, must conclude—that He permits many things He does not actually will, but such an admission does not invalidate the general principle thus enunciated-that God has had a use for pain, a place for the cross, and that that is why man is born to trouble as the sparks fly up- wards. But having said so much, let me add with Henry Drummond that by far the greater proportion of the pain of the world is avoidable and of our own mak- ing. The lower creation cannot suffer in the same degree as we do, for it has a dimmer consciousness. And take out of the world all that man's selfish cruelty is responsible for, and the amount of mental and physical suffering would be so enormously diminished that the re- mainder would present no intractable problem. There are several books lying on my table which those readers who ask for useful literature upon the faith in the light of post-war problems may be glad to see. The first is Stephen Graham's new work A Private in the Guards." It has already created a sensation, and shows clearly that it was not Germany only that needed to be purged of Prus- sianism. It is an appalling indictment of our military system as seen from the ranks. A much-needed and useful little book is that entitled Essays on Voca- tion," edited by Basil Mathews. The various contributors are all experts in their several departments. The Creeds and Modern Thought," by Dr. Harris (S.P.C.K.), is an excellent treatise in a small compass to put into the hands--of persons whose minds have been unsettled by the new orientation of ideas occa- sioned by the war. A book of a very different character, dealing mainly with questions asked by soldiers, is "Up Against It," and is the joint production of Professors. Macaulay and Paul, both of whom have had good first-hand experi- ence of what our fighting men have been feeling and thinking on the subject of religion. R. J. CAMPBELL. Christ Church Vicarage, Westminster, S.W. 1.

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