S OF SIN AN

OGICAL EQUI

rofessor Metchnikoff demonstrates that life is a system of "disharmonies," capable of no perfect way, that there is no "perfect" dieting, no "perfect" sexual life, no "perfect" happiness, no "perfect" conduct. He releases one from the arbitrary but all too easy assumption that there is even an ideal "perfection" in organic life. He sweeps out of the mind wi

nd to the defects of our souls than it makes an end to the decay of our teeth or to those vestigial structures of our body that

IS DAM

sor Metchnikoff that life in the world is a tangle of disharmonies, and in most cases they supply a more or less myth-like explanation, they declare that evil is one side of the conflict bet

r to be an exploit of theory; they have a superadded appearance even in the Christian system; the same common tendency to superlatives and absolutes that makes men ashamed to admit that God is finit

quiry, "To what end?" We can say without mental discomfort, these disharmonies are here, this damnation is here-inexplicably. We can, without any distressful inquiry into ultimate origins, bring our minds to the conception of a spontaneous and developing God arising out of those stresses in our hearts and i

that interesting essayist upon modern Christianity, Mr. Clutton Brock, which I have recently read. Simpson dies and goes to hell-it is rather like the Cromwell Road-and approves of it very highly, and then and then only is he completely damned. Not to realise that one can be d

me, as I have already confessed in the previous chapter, a quite open question. My

IS NOT

mnation. Damnation is a state, but sin is an incident. One is an essential and the other an incidental separation from God. It is possible to sin without being d

first altogether absent from the synthesis of conversion. We are tripped up by forgetfulness, by distraction, by old habits, by tricks of appearance. There come dull patches of existence; those mysterious obliterations of one's finer sense that are due at times to the little minor poisons one eats or drinks, to phases of fatigue, ill-health and bodily disorder, or one is betrayed by some unanticipated storm of emotion, brewed deep in the animal bein

h to repent and make such reparation as we can, to begin the battle again further back and lower down. Fr

INS OF T

ry serviceable in suc

ndent. The letters come, some manifesting a hopeless disorder that permits of no reply, but some being the expression of minds overlaid not at all offensively by a web of fantasy, and some (and these are the more touching ones and the ones that most concern us now) as sanely conceived and expressed as any letters could be. They are written by people living lives very like the lives of us who are called "sane," except that they lift to a higher excitement and fall to a lower depression, and that these extremer

terludes that make up nine-tenths perhaps of their lives. . . . Suppose now one of these cases, and suppose that the infirmity takes the form of some cruel, disgusting, or destructive disposition that may become at times overwhelming, and you have our universal trouble with sinful tendency, as it were magnified for examination. It is clear that the mania which defines his position must be the primary if not the cardinal business in the life of a lunatic, but his problem with that is di

rves which precedes its escapes, to limit its range, to place weapons beyond its reach. And there are plenty of human beings very much in his case, whose beasts have never got loose or have got caught back before their essential insanity was apparent. And there are those uncertifiable lunatics we call men and women of "impulse" and "strong passions." If perhaps they have more se

by the servants of God. A "weakness," just like the lunatic's mania, becomes a particular charge under God, a special duty for the p

us incomprehensible to many who would trust us, they discredit the faith we profess. If they break through and break through again it is natural and proper that men and w

r a hundred falls, escape from the grip of lusts and revenges, make head against despair, thrust back the very onset of madness. He is still the same man he was before he came to God, still with his libidinous,

E, AND YO

aration as is possible there remains no barrier between you and God. Directly you cease to hide or deny or escape, and turn manfully towards the consequences and the setting of things right, you

out of a stormy chaos of madness and cry to him, God is there, God will not fail you. A convicted criminal, frankly penitent, and neither obdurate nor abject, whatev

the true God. There is no sin, no state that, being r