Page:Christianity and Liberalism.djvu/147

 Two questions arise with regard to this method of making religion joyful—in the first place, Does it work? and in the second place, Is it true?

Does it work? It certainly ought to work. How can anyone be unhappy when the ruler of the universe is declared to be the loving Father of all men who will never permanently inflict pain upon His children? Where is the sting of remorse if all sin will necessarily be forgiven? Yet men are strangely ungrateful. After the modern preacher has done his part with all diligence—after everything unpleasant has carefully been eliminated from the conception of God, after His unlimited love has been celebrated with the eloquence that it deserves—the congregation somehow persistently refuses to burst into the old ecstasies of joy. The truth is, the God of modern preaching, though He may perhaps be very good, is rather uninteresting. Nothing is so insipid as indiscriminate good humor. Is that really love that costs so little? If God will necessarily forgive, no matter what we do, why trouble ourselves about Him at all? Such a God may deliver us from the fear of hell. But His heaven, if He has any, is full of sin.

The other objection to the modern encouraging idea of God is that it is not true. How do you know that God is all love and kindness? Surely not through nature, for it is full of horrors. Human suffering may be unpleasant, but it is real, and God must have something to do with it. Just as surely not through the Bible. For it was from the Bible that the old theologians derived that conception of God which you would reject as gloomy. “The Lord, thy God,” the Bible says, “is a consuming fire.” Or is Jesus alone your authority? You are no better off. For it was Jesus who spoke of the outer darkness and the everlasting fire, of the sin that shall not be forgiven either in