The Actress in High Life / An Episode in Winter Quarters

by Sue Petigru Bowen

"The old man puzzles me sadly at times," said Lady Mabel; "and he has at hand many a text to sustain his dogmas."

"It is a pity," said L'Isle, "that he will not bear in mind those that bid us 'Judge not that ye be not judged;' 'Let him that thinketh he standeth, take heed lest he fall; 'Unto whomsoever much is given, of him shall much be required;' and many others of the same tenor."

"Pray go on," said Lady Mabel, "and provide me with a refutation of Moodie's theology of destiny: not that I hope to silence him, for controversy is to him the breath of life."

Now L'Isle had acquired many things laboriously, but he had gotten his training in divinity somewhat incidentally, and hesitated, as well he might, to undertake the task imposed. But spurred on by the deference she showed to his opinions, he eagerly sought to satisfy, yet not mislead her. "Moodie is the type of a class," he said, "who are the most wilful men in the world, yet are even inculcating that man has no will of his own, but is the play thing of fate. Fatalism, indeed, is no modern invention, being as old as humanity itself, perhaps, older. We find it as strongly inculcated by the Greek tragic poet, as by the modern Calvinist. But the peculiar colors in which we see it dressed, are derived from the revolt of men's minds against the Romish doctrine as to good works. Among these, penance, fasting, alms, pilgrimages, bounty to the church and its servants, come first. This leads to the keeping of a debt and credit account with heaven; and to the saints is attributed the power of buying up a stock of works of supererogation, by which they acquire a mediatory power in themselves. Human reason has been likened to a drunken clown, who if you help him up on one side of his horse, falls over on the other. To deter men from the presumptuous sin of attributing merit to their actions, the reformers, and also individuals and even orders in the church, have labored to prove that man acts only in obedience to preordained decree, and can of himself do nothing good; yet their logic charges him freely with the guilt of sinning by necessity. I cannot for the life of me distinguish between fatalism and predestination. Either binds us with the same chain of necessity, in thought, word and deed, from the cradle to the grave. To escape this charge, fanaticism can only add a few links to the chain of necessitating cause, and tell you it is necessity no longer. Now, our most perfect conception of sin is found in a will which sets itself in opposition to God's will. This is the characteristic of the father of evil and his fallen hosts. Our highest idea of virtue is found in the creature's conforming his will to that of his Maker; this is the trait of the angels who were steadfast in their faith. How can you here couple fatality and will? If ours be a state of probation, it is only by a certain freedom of action, an originating power of causation in ourselves, that we can conceive of our being put to proof. Possibly, in fallen man, that freedom is limited to the power of rejecting or yielding to the influences of grace. Yet within that narrow range it may be still a perfect freedom. God said, 'let us make man in our image and after our likeness,' and this likeness between the 'cause of causes' and his creature, may well consist in man's being endowed with a spark from the Creator's nature, gifted with an originating will, and made a source of causes in himself. To say that this may not be, were to limit the power of God."

"Most assuredly," said Lady Mabel, who was on this point easily convinced. "I shall now be ready armed for Moodie, when next he broaches his dogma of predestination. But will he listen, much less understand?"

"If his dogma be a truth," continued L'Isle, encouraged by her approbation, "to know it, or any other revealed truth, can avail us nothing; for our knowledge, itself a predestined fact, cannot influence our preordained condition here or hereafter. On the other hand, if the doctrine be misunderstood or false, it is most dangerous; there being but a short step between believing it and applying it, presumptuously, in our own favor, and adversely to our neighbor. We are ever more successful in deceiving ourselves than others; and to indulge in the belief that we are the chosen of God, may be only less dangerous than a conviction of our utter reprobation."

"For my part," said Lady Mabel, "I can appeal yet more confidently to my feelings than my reason, for a refutation of the doctrine Moodie has so often urged upon me. I feel within me a capacity to be as wicked as I please, if fear and reverence did not withhold me."

"And I, as your duenna," said Mrs. Shortridge, "prohibit any such frank admission of propensity to evil in a young lady under my charge."

"Why, will you not let me make a Christian confession of the sinfulness of my nature? It were indeed heresy to claim an equal capacity for good. There I acknowledge the need of aid from above."

"And that aid is not compulsion," said L'Isle, "as every page of Scripture testifies. There is something strangely illogical in the reasoning of those who, starting from the point, that what has been decreed by God is as good as done, and the future as fixed as the past, thence exhort us to plead, because the decree has gone forth; to run in the race, because the victor has been chosen, and the prize adjudged; to strive, because the battle has been fought; and to repent and be saved, because our final destiny was decided before time was. Surely, if this life have any bearing on another, we are running a race, the issue of which is undecided until death; and ours is a real struggle, not merely the acting out of a foregone conclusion, not the dramatic representation of a past event. What would you think of a modern Greek praying zealously that Mohamed II. should not have taken Constantinople? Or of a Roman of to-day besieging heaven with prayers that Rome should not have been taken by the Goths, or sacked by the army of the Constable Bourbon? Yet what is commonly called Calvinist is nothing less than this; praying against past events, or the decrees of fate. Is the papist so absurd in offering his masses for the dead?"