This book sets out as forcibly and exactly as possible the religious belief of the writer. That belief is not orthodox Christianity; it is not, indeed, Christianity at all; its core nevertheless is a profound belief in a personal and intimate God. There is nothing in its statements that need shock or offend anyone who is prepared for the expression of a faith different from and perhaps in several particulars opposed to his own. The writer will be found to be sympathetic with all sincere religious feeling. Nevertheless it is well to prepare the prospective reader for statements that may jar harshly against deeply rooted mental habits.
HERESIES; OR THE THINGS THAT GOD IS NOT
THE LIKENESS OF GOD
THE RELIGION OF ATHEISTS
THE INVISIBLE KING
MODERN IDEAS OF SIN AND DAMNATION
THE IDEA OF A CHURCH
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PREFACE
This book sets out as forcibly and exactly as possible the religious belief of the writer. That belief is not orthodox Christianity; it is not, indeed, Christianity at all; its core nevertheless is a profound belief in a personal and intimate God. There is nothing in its statements that need shock or offend anyone who is prepared for the expression of a faith different from and perhaps in several particulars opposed to his own. The writer will be found to be sympathetic with all sincere religious feeling. Nevertheless it is well to prepare the prospective reader for statements that may jar harshly against deeply rooted mental habits. It is well to warn him at the outset that the departure from accepted beliefs is here no vague scepticism, but a quite sharply defined objection to dogmas very widely revered. Let the writer state the most probable occasion of trouble forthwith. An issue upon which this book will be found particularly uncompromising is the dogma of the Trinity. The writer is of opinion that the Council of Nicaea, which forcibly crystallised the controversies of two centuries and formulated the creed upon which all the existing Christian churches are based, was one of the most disastrous and one of the least venerable of all religious gatherings, and he holds that the Alexandrine speculations which were then conclusively imposed upon Christianity merit only disrespectful attention at the present time. There you have a chief possibility of offence. He is quite unable to pretend any awe for what he considers the spiritual monstrosities established by that undignified gathering. He makes no attempt to be obscure or propitiatory in this connection. He criticises the creeds explicitly and frankly, because he believes it is particularly necessary to clear them out of the way of those who are seeking religious consolation at this present time of exceptional religious need. He does little to conceal his indignation at the role played by these dogmas in obscuring, perverting, and preventing the religious life of mankind. After this warning such readers from among the various Christian churches and sects as are accessible to storms of theological fear or passion to whom the Trinity is an ineffable mystery and the name of God almost unspeakably awful, read on at their own risk. This is a religious book written by a believer, but so far as their beliefs and religion go it may seem to them more sceptical and more antagonistic than blank atheism. That the writer cannot tell. He is not simply denying their God. He is declaring that there is a living God, different altogether from that Triune God and nearer to the heart of man. The spirit of this book is like that of a missionary who would only too gladly overthrow and smash some Polynesian divinity of shark's teeth and painted wood and mother-of-pearl. To the writer such elaborations as "begotten of the Father before all worlds" are no better than intellectual shark's teeth and oyster shells. His purpose, like the purpose of that missionary, is not primarily to shock and insult; but he is zealous to liberate, and he is impatient with a reverence that stands between man and God. He gives this fair warning and proceeds with his matter.
His matter is modern religion as he sees it. It is only incidentally and because it is unavoidable that he attacks doctrinal Christianity.
In a previous book, "First and Last Things" (Constable and Co.), he has stated his convictions upon certain general ideas of life and thought as clearly as he could. All of philosophy, all of metaphysics that is, seems to him to be a discussion of the relations of class and individual. The antagonism of the Nominalist and the Realist, the opposition of the One and the Many, the contrast of the Ideal and the Actual, all these oppositions express a certain structural and essential duality in the activity of the human mind. From an imperfect recognition of that duality ensue great masses of misconception. That was the substance of "First and Last Things." In this present book there is no further attack on philosophical or metaphysical questions. Here we work at a less fundamental level and deal with religious feeling and religious ideas. But just as the writer was inclined to attribute a whole world of disputation and inexactitudes to confused thinking about the exact value of classes and terms, so here he is disposed to think that interminable controversies and conflicts arise out of a confusion of intention due to a double meaning of the word "God"; that the word "God" conveys not one idea or set of ideas, but several essentially different ideas, incompatible one with another, and falling mainly into one or other of two divergent groups; and that people slip carelessly from one to the other of these groups of ideas and so get into ultimately inextricable confusions.
The writer believes that the centuries of fluid religious thought that preceded the violent ultimate crystallisation of Nicaea, was essentially a struggle-obscured, of course, by many complexities-to reconcile and get into a relationship these two separate main series of God-ideas.
Putting the leading idea of this book very roughly, these two antagonistic typical conceptions of God may be best contrasted by speaking of one of them as God-as-Nature or the Creator, and of the other as God-as-Christ or the Redeemer. One is the great Outward God; the other is the Inmost God. The first idea was perhaps developed most highly and completely in the God of Spinoza. It is a conception of God tending to pantheism, to an idea of a comprehensive God as ruling with justice rather than affection, to a conception of aloofness and awestriking worshipfulness. The second idea, which is opposed to this idea of an absolute God, is the God of the human heart. The writer would suggest that the great outline of the theological struggles of that phase of civilisation and world unity which produced Christianity, was a persistent but unsuccessful attempt to get these two different ideas of God into one focus. It was an attempt to make the God of Nature accessible and the God of the Heart invincible, to bring the former into a conception of love and to vest the latter with the beauty of stars and flowers and the dignity of inexorable justice. There could be no finer metaphor for such a correlation than Fatherhood and Sonship. But the trouble is that it seems impossible to most people to continue to regard the relations of the Father to the Son as being simply a mystical metaphor. Presently some materialistic bias swings them in a moment of intellectual carelessness back to the idea of sexual filiation.
And it may further be suggested that the extreme aloofness and inhumanity, which is logically necessary in the idea of a Creator God, of an Infinite God, was the reason, so to speak, for the invention of a Holy Spirit, as something proceeding from him, as something bridging the great gulf, a Comforter, a mediator descending into the sphere of the human understanding. That, and the suggestive influence of the Egyptian Trinity that was then being worshipped at the Serapeum, and which had saturated the thought of Alexandria with the conception of a trinity in unity, are probably the realities that account for the Third Person of the Christian Trinity. At any rate the present writer believes that the discussions that shaped the Christian theology we know were dominated by such natural and fundamental thoughts. These discussions were, of course, complicated from the outset; and particularly were they complicated by the identification of the man Jesus with the theological Christ, by materialistic expectations of his second coming, by materialistic inventions about his "miraculous" begetting, and by the morbid speculations about virginity and the like that arose out of such grossness. They were still further complicated by the idea of the textual inspiration of the scriptures, which presently swamped thought in textual interpretation. That swamping came very early in the development of Christianity. The writer of St. John's gospel appears still to be thinking with a considerable freedom, but Origen is already hopelessly in the net of the texts. The writer of St. John's gospel was a free man, but Origen was a superstitious man. He was emasculated mentally as well as bodily through his bibliolatry. He quotes; his predecessor thinks.
But the writer throws out these guesses at the probable intentions of early Christian thought in passing. His business here is the definition of a position. The writer's position here in this book is, firstly, complete Agnosticism in the matter of God the Creator, and secondly, entire faith in the matter of God the Redeemer. That, so to speak, is the key of his book. He cannot bring the two ideas under the same term God. He uses the word God therefore for the God in our hearts only, and he uses the term the Veiled Being for the ultimate mysteries of the universe, and he declares that we do not know and perhaps cannot know in any comprehensible terms the relation of the Veiled Being to that living reality in our lives who is, in his terminology, the true God. Speaking from the point of view of practical religion, he is restricting and defining the word God, as meaning only the personal God of mankind, he is restricting it so as to exclude all cosmogony and ideas of providence from our religious thought and leave nothing but the essentials of the religious life.
Many people, whom one would class as rather liberal Christians of an Arian or Arminian complexion, may find the larger part of this book acceptable to them if they will read "the Christ God" where the writer has written "God." They will then differ from him upon little more than the question whether there is an essential identity in aim and quality between the Christ God and the Veiled Being, who answer to their Creator God. This the orthodox post Nicaean Christians assert, and many pre-Nicaeans and many heretics (as the Cathars) contradicted with its exact contrary. The Cathars, Paulicians, Albigenses and so on held, with the Manichaeans, that the God of Nature, God the Father, was evil. The Christ God was his antagonist. This was the idea of the poet Shelley. And passing beyond Christian theology altogether a clue can still be found to many problems in comparative theology in this distinction between the Being of Nature (cf. Kant's "starry vault above") and the God of the heart (Kant's "moral law within"). The idea of an antagonism seems to have been cardinal in the thought of the Essenes and the Orphic cult and in the Persian dualism. So, too, Buddhism seems to be "antagonistic." On the other hand, the Moslem teaching and modern Judaism seem absolutely to combine and identify the two; God the creator is altogether and without distinction also God the King of Mankind. Christianity stands somewhere between such complete identification and complete antagonism. It admits a difference in attitude between Father and Son in its distinction between the Old Dispensation (of the Old Testament) and the New. Every possible change is rung in the great religions of the world between identification, complete separation, equality, and disproportion of these Beings; but it will be found that these two ideas are, so to speak, the basal elements of all theology in the world. The writer is chary of assertion or denial in these matters. He believes that they are speculations not at all necessary to salvation. He believes that men may differ profoundly in their opinions upon these points and still be in perfect agreement upon the essentials of religion. The reality of religion he believes deals wholly and exclusively with the God of the Heart. He declares as his own opinion, and as the opinion which seems most expressive of modern thought, that there is no reason to suppose the Veiled Being either benevolent or malignant towards men. But if the reader believes that God is Almighty and in every way Infinite the practical outcome is not very different. For the purposes of human relationship it is impossible to deny that God PRESENTS HIMSELF AS FINITE, as struggling and taking a part against evil.
The writer believes that these dogmas of relationship are not merely extraneous to religion, but an impediment to religion. His aim in this book is to give a statement of religion which is no longer entangled in such speculations and disputes.
Let him add only one other note of explanation in this preface, and that is to remark that except for one incidental passage (in Chapter IV., 1), nowhere does he discuss the question of personal immortality. [It is discussed in "First and Last Things," Book IV, 4.] He omits this question because he does not consider that it has any more bearing upon the essentials of religion, than have the theories we may hold about the relation of God and the moral law to the starry universe. The latter is a question for the theologian, the former for the psychologist. Whether we are mortal or immortal, whether the God in our hearts is the Son of or a rebel against the Universe, the reality of religion, the fact of salvation, is still our self-identification with God, irrespective of consequences, and the achievement of his kingdom, in our hearts and in the world. Whether we live forever or die tomorrow does not affect righteousness. Many people seem to find the prospect of a final personal death unendurable. This impresses me as egotism. I have no such appetite for a separate immortality. God is my immortality; what, of me, is identified with God, is God; what is not is of no more permanent value than the snows of yester-year.
H. G. W.
Dunmow, May, 1917.
GOD THE INVISIBLE KING
From the book:One afternoon, at low water, Mr. Isbister, a young artist lodging at Boscastle, walked from that place to the picturesque cove of Pentargen, desiring to examine the caves there. Halfway down the precipitous path to the Pentargen beach he came suddenly upon a man sitting in an attitude of profound distress beneath a projecting mass of rock. The hands of this man hung limply over his knees, his eyes were red and staring before him, and his face was wet with tears. He glanced round at Isbister's footfall. Both men were disconcerted, Isbister the more so, and, to override the awkwardness of his involuntary pause, he remarked, with an air of mature conviction, that the weather was hot for the time of year. "Very," answered the stranger shortly, hesitated a second, and added in a colourless tone, "I can't sleep."
Philosophically minded science fiction fans will rejoice in this novel from H.G. Wells, the author regarded as one of the originators of the genre who wrote classic gems such as The War of the Worlds, The Time Machine, The Invisible Man, and The Island of Doctor Moreau. Though more grounded in realism than some of his other works, Tono-Bungay offers an interesting look into the morality of scientific discovery.
THE WORLD SET FREE was written in 1913 and published early in 1914, and it is the latest of a series of three fantasias of possibility, stories which all turn on the possible developments in the future of some contemporary force or group of forces. The World Set Free was written under the immediate shadow of the Great War. Every intelligent person in the world felt that disaster was impending and knew no way of averting it, but few of us realised in the earlier half of 1914 how near the crash was to us. The reader will be amused to find that here it is put off until the year 1956.Noteworthy for its depiction of fictional ''atomic bombs'' which eerily prefigure the development of real nuclear weapons.
Bert Smallways is the unlikely protagonist, a kind of Edwardian Mod, not interested in a steady career, always looking for a good time, riding his proto-scooter down to Brighton at the weekends. When Bert is accidentally scooped up by a German fleet, on its way to launch a surprise attack on the United States, he finds himself with a front row seat to the greatest war that has ever been – the war in the air! This new war is to be a different sort of war than all the wars that came before it, unprecedented in its ferocity and destructiveness. The art of war has completely changed with the coming of airplanes, which the author very eloquently brings out. „The War in the Air" is a story of the awful devastation following a conflict between two first-class powers with the resources of the air at their command. It is one of the most brilliant and successful of Mr. Wells's studies in futurity.
A radical reinvention of Victorian invasion fiction, and a blueprint for the alien invasion stories that have captured the minds of science fiction readers and writers for over a century. The unnamed narrator recounts the circumstances of a Martian invasion of earth, and their subsequent behaviour once England has been laid to ruin and brought under their control, all while trying desperately to reunite with his wife. The War of the Worlds has been adapted for other media numerous times, the most famous of which is the 1938 Orson Welles radio broadcast. Keeping with the factual presentation of the novel, the broadcast was initially framed as a news bulletin, leading numerous listeners to believe the events recounted were actually happening. More recently, Steven Spielberg adapted the novel to film, with Tom Cruise in the leading role. Penguin Random House Canada is proud to bring you classic works of literature in e-book form, with the highest quality production values. Find more today and rediscover books you never knew you loved.
The New Machiavelli is written in the first person by its protagonist, Dick Remington, who has a lifelong passion for statecraft and who dreams of recasting the social and political form of the English nation. Remington is a brilliant student at Cambridge, writes several books on political themes, marries a wealthy heiress, and enters parliament as a Liberal influenced by the socialism of a couple easily recognizable as the Webbs, only to go over to the Conservatives.
Book 1 Amethyst prayed for her childhood best friend to be her mate. Everyone stares, they tease, they bully her for being an orphan but Mason was different. He protected her, he defended her. The Alpha's son loved her since they were pups. But you can't be kids forever. Everything turned sour when Mason began training to take over the Stone Heart Pack. He turned on her just like everyone else, Mason made her the target of his ruthless antics and when they turned of age - it got worse. Mason doesn't want an orphan for a mate. She has no power, no status and he wants someone with wealth to carry the Luna title. Amethyst isn't it. Everything crashes down, the humiliation and rejection too much to bare, turning Rogue was her only option. She couldn't submit any longer to the torture and living in the woods for a couple years before death seemed less painful. Until a man arrives. Claiming that Amethyst isn't an orphan. That she belongs to one of the five founding families. Amethyst thought that rejection was where her life ended. Wait till she finds out that it's only the beginning and neither her heart or life are safe. ******** Book 2 Maverick's past is a secret for a reason, there are rumors spread that he made deals with ancient witches to get the power every member longs for. But it's just a rumor....or is it? There is a reason why his mind and heart are always at war because if he claims Sage as his, hell would rip her from this earth. The best option is to stay away from her, to not have contact with her. What can he do when she shows up at his territory? Desperate to escape her grief. The problem is, Maverick made promises and with Sage in the picture - he can't keep them. There is a reason why Maverick is the Forbidden Alpha.. and Sage is about to find out what being a Fated Mate truly means. ******* Book 3 Jasmine Ravenstone gave up everything for a man who couldn't speak. Renouncing her Alpha title and fleeing with Kyson Zero, she has no idea of the past he carries or the Fated Mate curse she will endure. Being born from the first witch in existence, Kyson and Kier had to go through lifetimes to kill their father and never succeeded in their destiny. Now, the seal has been broken and they are down to their last life. If they don't kill their father then the supernatural world will cease to exist. Kyson didn't realize the ramifications of his actions. Stealing a Fated comes with consequences, a sirebond that ties Jasmine to him. He didn't expect a curse that will cause damnation. ******* Book 4 Kier Zero returns to his life as Alpha, after ultimately killing his first tormentor. But that was only his first demon, there is a second one that haunts him. Marked by Olivia Aspen, he wants as much distance away from her as possible. Until she arrives, with a mysterious power that everyone seems to want and a debt to a deadly vampire. She has no one to consult, stranded and lost in a world without a pack or home. Olivia chooses to repay her debt, but that comes with strings attached when the charming vampire has more to offer than she ever could have imagined.
"Ms. Crawford, it’s time for you to divorce Mr. Larsen and come home. You're the only heiress the Master's waiting for.” ~•~ For the sake of love, Amara accepted the arranged marriage with Tobias William Larsen. She did everything to gain her husband’s heart but when his old love returned, she realized that all her effort was all for naught. Tobias demanded a divorce on the night of their wedding anniversary, even at the price of threatening her. Heartbroken, she finally dropped all her illusions about him and returned home to be the heiress. The next time she met Tobias, they were no longer couples but opponents. "Mr. Larsen, should I remind you again? We've divorced." "Amara, that's the stupidest mistake I've ever made. Please come back to me."
Janet was adopted when she was a kid -- a dream come true for orphans. However, her life was anything but happy. Her adoptive mother taunted and bullied her all her life. Janet got the love and affection of a parent from the old maid who raised her. Unfortunately, the old woman fell ill, and Janet had to marry a worthless man in place of her parents' biological daughter to meet the maid's medical expenses. Could this be a Cinderella's tale? But the man was far from a prince, except for his handsome appearance. Ethan was the illegitimate son of a wealthy family who lived a reckless life and barely made ends meet. He got married to fulfill his mother's last wish. However, on his wedding night, he had an inkling that his wife was different from what he had heard about her. Fate had united the two people with deep secrets. Was Ethan truly the man we thought he was? Surprisingly, he bore an uncanny resemblance to the impenetrable wealthiest man in the city. Would he find out that Janet married him in place of her sister? Would their marriage be a romantic tale or an utter disaster? Read on to unravel Janet and Ethan's journey.
Life was a bed of roses for Debra, the daughter of Alpha. That was until she had a one-night stand with Caleb. She was sure he was her mate as determined by Moon Goddess. But this hateful man refused to accept her. Weeks passed before Debra discovered that she was pregnant. Her pregnancy brought shame to her and everyone she loved. Not only was she driven out, but her father was also hunted down by usurpers. Fortunately, she survived with the help of the mysterious Thorn Edge Pack. Five years passed and Debra didn't hear anything from Caleb. One day, their paths crossed again. They were both on the same mission—carrying out secret investigations in the dangerous Roz Town for the safety and posterity of their respective packs. Caleb was still cold toward her. But as time went on, he fell head over heels in love with her. He tried to make up for abandoning her, but Debra wasn't having any of it. She was hell-bent on hiding her daughter from him and also making a clean break. What did the future hold for the two as they journeyed in Roz Town? What kind of secrets would they find? Would Caleb win Debra's heart and get to know his lovely daughter? Find out!
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