We decided in the last two chapters that man is a free and responsible being, and that God takes an interest in his welfare. We now come to the subject of a Revelation, by which is meant any superhuman knowledge directly imparted by God to man. And by superhuman knowledge is meant any knowledge which man could not obtain for himself; such as God's object in creating him, His wishes in regard to his conduct, or any past or future events of which he would otherwise be ignorant. And that God could, if He chose, impart such knowledge, either by visions, or dreams, or in some other way, can scarcely be disputed. Nor will anyone affirm (least of all an Agnostic) that we know enough about God to be quite sure that He never would choose to do so. Therefore a revelation is certainly possible; but is it at all probable? This is what we have to examine. And as the answer to it will depend to a great extent on man's future destiny, we will first consider the question of his Immortality, and then the probability, or otherwise, of God's making a Revelation to him.
(A.) The Immortality of Man.
By this is meant the immortality of man's spirit. And if we admit (as was admitted in [ IV.]) that man is a compound being, consisting of a free and partly supernatural spirit, his real self, which controls his body and mind; what becomes of this spirit at death? We know what becomes of the body: the various molecules are arranged in other groups, and the natural forces are changed into other natural forces. Nothing is lost or annihilated. But what becomes of the spirit? If this is a free supernatural force, the idea that it should perish altogether, when the accompanying natural forces are re-arranged at death, is most unlikely. Indeed the apparent indestructibility of matter points to a corresponding immortality of spirit.
No doubt God could, if He chose, destroy either, just as He could create either; but without some supernatural interference, the creation or destruction of either seems incredible. Yet if a man's spirit is not destroyed, it must survive; for it does not seem to have any separate parts into which it can be split up like a man's body. Therefore, as it cannot undergo the only kind of death of which we have any knowledge (which is this re-arrangement of separate parts), it may survive for ever. And there are four chief arguments in favour of this personal immortality of man;—those derived from his unique position; his unjust treatment; his vast capabilities; and his inherent belief. We will consider each in turn, and then see what can be said on the other side.
(1.) From his unique position.
The first argument is from man's unique position, more especially when we regard him as the last and noblest result of the vast scheme of evolution, which has been in progress here for so many thousands of years. For such a vast scheme, like everything else, requires not only a cause, but a purpose; and however much evolution can explain, it cannot explain itself. Why should there have been any evolution at all? Why should a universe of dead matter have ever produced life? There must have been some motive in all this, and what adequate motive can be suggested?
We can only look for an answer in man, who is not only the highest creature on this planet, but as far as we know on any planet; so here if anywhere we must find the explanation. Evolution would then have God for its Cause, and man for its purpose—an undoubtedly adequate Cause, but is it an adequate purpose? For the human race cannot exist for ever as it is. Everything points to this earth sooner or later falling into the sun, when all forms of life must cease. Therefore, if man is not immortal, the whole of evolution which has led up to him as its final end will still have had no permanent result. And no result which is not permanent seems altogether worthy of the Eternal God, the Author of this evolution.
But if, on the other hand, man is immortal; and if this earth, with its strange mixture of good and evil, is a suitable place in which to test and form his character; and if perhaps God wishes hereafter to be surrounded by men who have stood the test, and have formed their character in accordance with His Will; then it may lead to a permanent result. And then its creation would not be such a hopeless mystery as on the opposite theory; for the perfecting of immortal beings seems an object worthy even of God.
Thus if we deny the immortality of man, the whole of evolution becomes meaningless, and nature is a riddle without a solution. But if we admit it, there is at least the possibility of a satisfactory answer. For then, as just said, nature is seen to be only a means to an end—a temporary (though perhaps necessary) means to a permanent end—the end being to produce man (a free being), and then to provide a suitable place for his moral training. And this will enable him, if he wishes, from being a free man, to become also a righteous man, that is, a man who acts right, though he might act wrong, and thus to some extent worthy to share in his Maker's immortality. And we must remember, man could not have been created righteous, using the word in its strict sense. He might have been created perfect (like a machine), or innocent (like a child), but to be righteous requires, as just said, his own co-operation—his continually choosing to act right, though he might act wrong. And this of necessity is a slow process, with some failures. But the end aimed at is a permanent, and therefore perhaps an adequate, end; and the present world seems exactly suited to attain this end, as it affords a man boundless opportunities (every day, if he likes to use them) of acting right, though he might act wrong.
We thus seem forced to the conclusion—however strange it may appear—that the gradual training and perfecting of man is the only adequate explanation of the world, the real object of its long evolution. Yet, if he is not immortal, this object can never be attained, for no one reaches moral perfection here; while even if they did, it would only last for a short time. And we may ask, is it likely that such a vast scheme should end in failure, or at most in only a temporary success? Is it not rather probable that if man is the end of evolution, then God, the Author of evolution, must value him; and if God values him, He is not likely to let him perish for ever. In short (as it has been well put), such vast progress from such small beginnings points to an end proportionately great, and this involves the immortality of man. On the whole, then, we may say in the words of Romanes, one of the great champions of evolution, that 'only by means of this theory of probation is it possible to give any meaning to the world, i.e., any raison d'être of human existence.'[8]