Ploughshare and Pruning-Hook: Ten Lectures on Social Subjects

by Laurence Housman

The belief in miracle enabled Samuel, with his punitive threats of divine vengeance, to terrorise first Eli and then Saul, and bring Israel to such a pass under his priestly government that at no period of that people’s early history were they more in subjection to their enemies.

The belief in miracle enabled Elisha to cajole Elijah into the wilderness and there murder him, persuading subsequent inquirers that he had gone up to Heaven in a chariot of fire. Everybody believed him except the children; and when they mocked him and told him to go and do likewise, he threatened that bears would come and eat them. And Scripture, as a warning to us against like conduct, tells us that they did.

That is how miracle was played under the old dispensation; and (as long as it could possibly be maintained) under the new also. Then, as the bad social results of a belief in miracles became accumulatively apparent—when carried outside the canon of Scripture into contemporary life—then it began to dawn upon some people how bad also a belief in them was for the mind of man in relation to the Deity. It began to be seen that the institution of a law of nature (in conjunction with an arbitrary suspension thereof whenever divinely convenient) was not compatible with what men have now come to regard as “moral conduct.” It was literally “discreditable”; for it made men disbelieve the law of their own being. In nine hundred and ninety-nine cases out of a thousand a man was to be guided by experience, by thought, reason, and conscience—by a belief in cause and effect. Then—in the off case—unreason and inexperience were to descend upon him like a thunderbolt, and either beat him to dust, or lift him, an ingenuously amazed Ganymede to the seats of bliss.

Now, we may admit—indeed we must—that there are many mysteries and secrets of nature which man has not yet fathomed; there may be many of which as yet he has no suspicion. A sudden exhibition of any of those powers and mysteries might even to-day seem “miraculous.” When in the past some fortuitous circumstance brought them about, “miracle” was the only explanation of them which human understanding was able to offer.

But now we are coming more and more to believe that if blind men have suddenly received their sight it has not been by miracle but by law; if faith has removed mountains literally, or caused the sun and the moon to stand still, it has done so by reliance on sources which lay hitherto untapped in the general order of things, and implicit ever since the creative scheme was established. For if any other explanation is to be offered, then the work of creation is discredited, and the meaning and the moral values of those processes which we sum up in the word “life” become cheapened, because we can no longer regard them as a law, but only as a sort of police-regulation, arbitrary, capricious, and provocative of misconduct, in that we are unable to depend upon them, or to have any guarantee that they will be impartially administered.

Miracle discredits the ordered scheme of creation; and quite as much does it do so if you believe creation to be the work of a personal Deity. Creation (science shows us more and more) was from its inception a process of absolutely related causes and effects—a whole system reared up through millions and millions of years upon a structure involving infinite millions of lives and deaths—and the whole a perfect sequence of causal happenings.

That is “life” as it is presented to man’s reason and understanding; and if his reason and understanding are not to faint utterly, he must in his search for a moral principle “find God (as the Psalmist puts it) in the land of the living,” or not at all. For as he estimates the moral value of things solely by that empyric sense which has been evolved in him through a faithful recognition of the inevitable laws of cause and effect, so must he become demoralised, if he is to be taught that what he has regarded as inevitable can be capriciously suspended by a power independent of those laws which life has taught him to reverence.

Do not think, for a moment, that I am questioning the power of faith or the power of prayer. It is a tenable proposition that they are the most tremendous power in the world; and yet we may hold that they take effect through the natural law alone, and have come into existence through the courses of evolution—or, if you like to put it so—in a faithful following of the Will which, in the act of Creation, made a compact and kept it.

But if the compact of Creation was not kept, if that impact of spirit upon matter (which through such vast eras and through such innumerable phases of life worked by cause and effect) was ever tampered with so that cause and effect were suspended, then the whole process becomes discredited to our moral sense, and its presiding genius is discredited also.

Are we to suppose that through the earlier millions of years, when only the elementary forms of life were present upon this globe, cause and effect went on unsuspended and unhindered, and that these processes, having once been started (engendered, let us assume, by the Immanent Will), held absolute sway over the development of life for millions and millions of years, until a time came when humanity appeared, and the idea of religion and a Deity entered the world; and that this process then became subject to a dethronement? Are we to believe that then intervention in a new form, and upon a different basis (not of cause and effect) began to take place? If that is the proposition, then, it seems to me, we are asked (having accepted the idea of a Creator) to impute to Him discreditable conduct—to believe that a point came in these causal processes which He had instituted when He could no longer “play the game” without arbitrary interference with its rules, and that the appearance of man upon the globe was the signal for a fatal weakening to His character.