Nor is this conviction to be classed as idealism, or ecclesiasticism, or mysticism, or anything else to which we can put a tag. It is not sectarian; it is not peculiarly Christian. It is the general possession of mankind. True, it is easier for the Christian than for any other to enter on this heritage, since his spiritual descent is more directly from the pioneers of truth who first discovered God to be His children's safety; but the Universal is the Universal, the property of all. Discovery gives no one an exclusive hold on it. Anyone with a consciousness of Almighty, Ever-Present Intelligence must have some degree of access to it, though his access may not be to the fullest or the easiest. It is not possible that the Universal Father should be the special property of the Christian or of anyone else. The Christian view of the Father is undoubtedly the truest; but every view is true in proportion to its grasp of truth. No one will deny that the Buddhist, the Mahometan, the Confucianist, have their grasp of truth. Even the primitive idolater has some faint gleam of it, distorted though it may have become. Very well, then; the faintest gleam of such knowledge will not go without its recompense.
XIV
Exclusiveness is too much our Caucasian habit of mind. It is linked with our instinct for ownership. Because through Jesus Christ we have a clearer view of a greater segment of the Universal, if I may so express myself, than the Buddhist can have through Buddha or the Mahometan through Mahomet, our tendency is to think that we know the whole of the Universal, and have it to give away. Any other view of the Universal is to us so false as to merit not merely condemnation but extirpation. Extirpation has been the watchword with which Caucasian Christianity has gone about the world. We have taken toward other views of truth no such sympathetic stand as St. Paul to that which he found in Greece, and which is worth recalling:
"Men of Athens, I perceive that you are in every respect remarkably religious. For as I passed along and observed the things you worship, I found also an altar with this inscription, TO THE UNKNOWN GOD. The Being, therefore, whom you, without knowing it, revere, Him I now proclaim to you. God who made the universe and everything in it—He being Lord of heaven and earth—does not dwell in sanctuaries built by men. Nor is He administered to by human hands as though He needed anything—but He Himself gives to all men life and breath and all things. He caused to spring from one forefather people of every race, for them to live on the whole surface of the earth, and marked for them an appointed span of life, and the boundaries of their homes; that they might seek God, if perhaps they might grope for Him and find Him. Yes, though He is not far from any one of us. For it is in closest union with Him that we live and move and have our being; as in fact some of the poets in repute among yourselves have said, 'For we are also His offspring.'"[17]
To the conquest of fear this splendid universalism is another essential. God being "not far from any one of us" cannot be far from me. He who gives to all men life and breath and all things will not possibly deny me the things I require most urgently. Our whole civilisation may go to pieces; the job by which I earn a living may cease to be a job; the money I have invested may become of no more value than Russian bonds; the children whom I hoped I had provided for may have to face life empty-handed; all my accustomed landmarks may be removed, and my social moorings swept away; nevertheless, the Universal cannot fail me. "Although the figtree shall not blossom nor fruit be in the vines; though the labour of the olive shall fail, and the fields yield no meat; though the flocks be cut off from the fold and there be no herd in the stalls; yet I will rejoice in God, I will joy in the God of my salvation." It is safe to say that this confidence on the part of Habakkuk was not due to mere grim forcing of the will. It was the fruit of experience, of knowledge, of demonstration. In spite of the dangers national and personal he saw threatening, his certainty of God must have been spontaneous.
Anyone, in any country, in any epoch, and of any creed or no creed, who has shared this experience shares also this assurance. To the Christian it comes easiest; but that it does not come easy even to the Christian is a matter of common observation. It can only come easily when some demonstration has been made for oneself, after which there is no more disputing it.
XV
Nor is it a question of morals or morality.
I must venture here on delicate ground and say what I should hesitate to say were the contrary not so strongly underscored. I mean that God, from what we understand to be His nature, could not accord us His protection by weighing the good and the evil in our conduct, and giving or withholding help according to our worthiness. The Universal is too great to be measured and doled in that way. Nothing but our own pinchbeck ideas could ascribe to Him this pettiness. As it is the kind of sliding scale we ourselves adopt, we limit the Divine Generosity by our own limitations.
Not so was the understanding of Jesus Christ. That we should be kind to the so-called evil as we are to the so-called good was a point on which He dwelt in the Sermon on the Mount. To discriminate between them when it comes to the possibility of conferring benefits is in His opinion small. "You have heard that it was said, 'Thou shalt love thy neighbor, and hate thine enemy.' But I command you all, Love your enemies, and pray for your persecutors; that so you may become true sons of your Father in heaven. For He causes His sun to rise on the wicked as well as on the good, and sends rain upon those who do right and those who do wrong."[18]