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God and the World

God and the World

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Published by GLENN DALE PEASE
The attempt is to bring together our ordered
experience of the universe and our experience
of God. The real difficulty is not that religion
is antagonistic to science, but has been too
anxious to find external support in it, so that the
science of one age generally finds religion
wedded to the science of an older time. But
every age is under the necessity of bringing
its science and religion together, and real
progress ought to be effected just so far as both
know themselves and their bases.
The attempt is to bring together our ordered
experience of the universe and our experience
of God. The real difficulty is not that religion
is antagonistic to science, but has been too
anxious to find external support in it, so that the
science of one age generally finds religion
wedded to the science of an older time. But
every age is under the necessity of bringing
its science and religion together, and real
progress ought to be effected just so far as both
know themselves and their bases.

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Published by: GLENN DALE PEASE on Dec 09, 2013
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12/09/2013

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GOD AND THE WORLD EDITED BY NATHANIEL MICKLEM, M.A.THE last essay considered the relation of God to man mainly so far as it concerned only our moral personality, but it is impossible to avoid going further and asking how we are to think of God as related to man s universe. We saw, indeed, that we have to think of God as Spirit dominating the whole, but this is vague, and although pursuit of de finiteness will bring us into a region of speculation far from the primal certainties of faith, the attempt must be made, for if thought does not fill in the outline, tradition will. The attempt is to bring together our ordered experience of the universe and our experience of God. The real difficulty is not that religion is antagonistic to science, but has been too anxious to find external support in it, so that the science of one age generally finds religion wedded to the science of an older time. But every age is under the necessity of bringing
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its science and religion together, and real progress ought to be effected just so far as both know themselves and their bases. Now we have apprehended a purpose in the 68 GOD AND THE WORLD 61 world that appeals to our wills in such a way, as to persuade us that the production of beings with such wills as ours lay in the aim of the world-purpose ; and we have concluded that our possession of these wills is grounded in the selflimitation of the Universal .Will. But if the highest product of the world-process in volves God s limiting of Himself in a peculiar sense, it seems probable that we shall also have to think of Him as working under limits in the process that so culminated, and this is con firmed by the consideration that purpose pre
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supposes limitation. And therefore creation by an evolutionary process, which is essentially and obviously a working under limits, agrees better with what is implied in our moral freedom and the dignity of personality than does creation by a series of divine fiats. And we may substantiate this position by asking why, if humanity was a direct and special creation, did God degrade and impede us by so large an admixture of the brute. If He deliberately put that in us, how can His ideal of us be any different? But if we under stand that in evolution God is working under limitations and could not bring man to being otherwise, then, in His yet unaccomplished intent, we find our dignity and know Him as our ally in the struggle of the spirit in us to outgrow and dominate the brute. And if the evolutionary process represents the limits under which God must work we are helped with the problem created by the pain involved
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