Nevertheless, it will not be difficult to show that such a conclusion is utterly illusive; and that in joining together, the three conceptions of Cause, of Infinite, and of Absolute, we have woven for ourselves a net-work of contradictions, more formidable, more disheartening than any that we have yet been required to contemplate. For, in the first place, that which is a cause cannot at the same time be absolute. For the definition of the Absolute is that which exists out of all relations; whereas a cause not only sustains some definite relation to its effect, but it exists as a cause only by virtue of such relation. Suppress the effect, and the cause has ceased to be a cause. The phrase “absolute cause,” therefore, which is equivalent to “non-relative cause,” is like the phrase “circular triangle.” The two words stand for conceptions which cannot be made to unite. “We attempt,” says Mr. Mansel, “to escape from this apparent contradiction by introducing the idea of succession in time. The Absolute exists first by itself, and afterwards becomes a cause. But here, we are checkmated by the third conception, that of the Infinite. How can the Infinite become that which it was not from the first? If causation is a possible mode of existence, that which exists without causing is not infinite; that which becomes a cause has passed beyond its former limits.
“But supposing all these obstacles overcome, so that we might frame a valid conception of a cause which is also absolute and infinite: have we then explained the origin of the universe? Have we advanced one step toward explaining how the Absolute can be the source of the Relative, or how the Infinite can give rise to the Finite?” To continue with Mr. Mansel, “if the condition of causal activity is a higher state than that of quiescence, the Absolute ... has passed from a condition of comparative imperfection to one of comparative perfection; and therefore was not originally perfect. If the state of activity is an inferior state to that of quiesence, the Absolute in becoming a cause has lost its original perfection. There remains only the supposition that the two states are equal, and the act of creation one of complete indifference. But this supposition annihilates the unity of the Absolute.” (John Fiske, “Cosmic Philosophy.”)
THE SUNDAY QUESTION.
It is related that once upon a time, a number of grave and reverend rabbins earnestly disputed among themselves, whether it was lawful or not to eat an egg that was laid upon the Sabbath day. In the minds of some of these grave and wise masters it was held to be a prohibited egg, but in the stomachs of others of their number such eggs were held as too good to be despised.
In the Blue Laws of Connecticut by Rev. Sam Peters, we have Puritan scruples put in rhyme:
“Upon the Sabbath day they’ll no physick take,
Lest it should worke, and so the Sabbath breake.”
There have always been great disputes over this subject which we call in general terms the “Sunday Question.” Why do so many misunderstandings arise upon this matter? Simply because people do not understand the question. Millions of devout worshippers use the terms Sunday and Sabbath as if they were synonymous. Millions of superstitious persons cherish obligations to maintain better conduct on Sunday than on any other day in the week. They cannot understand that it is fit and proper to do on Sunday anything that it is fit and proper to do on any other day. The tendency to perform the duties of life correctly on Sunday leaves room and disposition not to perform them so well on the other six days of the week. Such people live cream lives on Sunday and skim-milk lives all the rest of the week. It won’t do; because it tends to demoralize rather than establish the noble sentiments of morality and manhood. If we would know how to observe Sunday we must know something more about it than we have unconsciously learned from the nursery stories of our childhood. Let us begin with the names of