OBJECTIONS TO CALVINISTIC PREDESTINATION.
There are very grave objection’s to this doctrine, that God hath foreordained whatsoever comes to pass. They are so formidable, indeed, that in view of them the doctrine to our finding must be rejected. On another occasion we stated several of these, which, with a few modifications, were the following:—
(1.) In the first place, we object to the doctrine of universal foreordination because, if adhered to, it makes science and philosophy impossible. These are all based upon the trustworthiness of consciousness, and if this is false we have no foundation to build upon. When we interrogate consciousness it testifies to our freedom. But if every volition is fixed, as it is held it is, by a power ab extra from the mind exercising the volition, then consciousness is mendacious; it lies when it testifies to our freedom, and, therefore, cannot be trusted; thus, science, philosophy, and religion become impossible. The old Latin saw falsum in uno, falsum in omnibus, which, when freely translated, is—one who gives false evidence on one point may be doubted on all points. And where does this lead to? It leads to Pyrrhonism in science and philosophy, and indifferentism in religion. The doctrine is thus a foundation for universal scepticism.
(2.) In the second place, we object to universal foreordination because it leads to [Pantheism], a phase of Atheism. Pantheism as Pantheism may be viewed statically or dynamically. The static Pantheist assumes that all properties are properties of one substance. This was the feature of the vedanta system of Hindu philosophy, which holds that nothing exists but Brahma. “He is the clay, we are the forms; the eternal spider which spins from its own bosom the tissue of creation; an immense fire, from which creatures ray forth in myriads of sparks; the ocean of being, on whose surface appear and vanish the waves of existence; the foam of the waves, and the globules of the foam, which appear to be distinct from each other, but which are the ocean itself.” Now, if our consciousness is only a dream, which this doctrine of foreordination makes it out to be, what are we all, in such a case, but mere simulacra, ghosts, shadows? This, and nothing more. We thus reach the fundamental principle of the Hindu philosophy, which is this, Brahma only exists, all else is an illusion.
The dynamic Pantheist holds that all events are produced by one and the same cause. This is precisely the doctrine of the out-and-out Calvinist. God is said to be the “fixer” of whatsoever comes to pass; and Pantheism says every movement of nature is necessary, because necessarily caused by the Divine volition. He is the soul of the world, or as Shelley says—
“Spirit of nature, all-sufficing power,
Necessity, thou mother of the world.”
The only platform from which Pantheism can be assailed is our consciousness of self,—of our own personality and freedom,—from which we rise to the personality and the freedom of God. The tenet of universal foreordination takes from us this “coigne of vantage,” and lands us in dynamic Pantheism.
(3.) In the third place, we object to universal foreordination because it destroys all [moral distinctions]. Praise has been bestowed upon Spinoza because he showed that moral distinctions are annihilated by the scheme of necessity. But, indeed, it requires very little perception to see that this must be the case. If God has, as is said, determined every event, then it is impossible for the creature to act otherwise than he does. A vast moral difference stands between the murderer and the saint. But if the doctrine of universal foreordination is true, we can neither blame the one nor praise the other. Each does as it was determined he should do, and could not but do, and to blame or praise anyone is impossible.
“Man fondly dreams that he is free in act;