Page:The Collected Works of Theodore Parker volume 3.djvu/142

Rh celibate monks of the dark ages— victims of tie darker theology which ruled them with its whip of fear—might rejoice in the cruel, dreadful thought. Let us be just to all, gentle in our judgment of theologic as other wanderings—but let no thoughtful man do less than spurn the malignant doctrine far away. Suffering there is ; suffering there may be hereafter, must be, perhaps, but the present and the future misery must be overruled for the good of all, the good of each; it is God's medicine, not poison from a "Devil." There are no types in human affairs to represent the relation of the Infinite God to man. The words of tenderest and most purely affectional human intimacy best convey the idea ; so let us call God our Father and our Mother too.

How different is this from the theological idea of the relation between God and man—the imperfect God and the depraved man—the antagonistic relation! Of the philosophic idea of inspiration. The Infinite God is everywhere in the world of matter; its existence is a sign of Him, for infinite power is the background and condition of these particles of dust. Here is matter—take one step and there is God, it is not possible without him—the derived depending on the Original. Matter is manifest to the senses, God to the spirit. He acts where He is, not anywhere an idle God. The powers of matter are but modes of God's activity ; Nature lives in Him—without His continual active presence therein Nature were not. He

He is equally present in the world of man, the world of spirit: it also depends on Him; He lives in it, and it in Him. He is also active therein. God is nowhere idle. Human life as much depends on Him as the life of Nature. Just so far as any human faculty acts after its normal mode, it is inspired. Truth of thought is the test of intellectual