Million Book Collection - The Fishers of Men Ministries

Million Book Collection - The Fishers of Men Ministries Million Book Collection - The Fishers of Men Ministries

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466 THE CHRISTIAN CHURCH ANDreason was powerless wholly to subdue, so in thesmaller world of man. In him a portion of thedivine reason was united with matter. If Plato,Aristotle, and the Stoics arranged somewhat differentlythe mode of this composition, yet to allof them alike from the one side and the other thenotion of physical necessity came in. The materialconstituent tended to evil, the reasoning constituentto good: in the man who was made upof the two there was a perpetual jar. There wasno room left in their theory for the concethe soul as a self-originating cause of actisect struggled so hard and so persistently to maintaina doctrine of freewill as the Stoic : but itwent down before that central tenet of their system,physical necessity, the inexorable sequenceof cause and effect, which made up their " commonlaw," by which the world was ruled. The conceptionof an all-wise, all-good, and all-powerfulpersonal Creator, in whose nature the eternalis based, not being clear to their minds, so neitherwas the conception of sin, as the infringement ofthat law. The law of physical necessity took theplace of the eternal moral law: that which mandid he did by virtue of the physical constituentsout of which he was composed. The evil whichhe did was physical rather than moral: and hewas not responsible for what he could not prevent.The questions of freewill, of evil viewed as sin,and of responsibility, are inextricably bound up

THE GREEK PHILOSOPHY.467with the doctrine of the human personality; andon all these the philosophic mind was dark andconfused.ut if the Greek's physical theory stood in theway of his conceiving clearly the human personalityin this life, much more did it impede his conceptionof that personality as continuing after death.For as the union of a portion of the divine reasonwith matter constituted man, and as death put anend to that union, the compound being ceased toexist, the portion of the divine reason reverted toits source, but the sensitive soul, as well as thebody, was dissolved and came to nothing. Therewas in his mind no " individual substance of arational nature" to form the basis of identity, andmaintain the conception of personality. In theabsence of this, he who had felt, thought, andacted, was no more. He could not therefore receiveretribution for his deeds, since there was nopersonal agent on whom the retribution was to fall.3. A god who'was not personal and did notmake man,-man in whom freewill, the mark ofpersonality, was not recognised, so long as helived, and in whom after death no personal agentcontinued to exist, - these correspond to eachother, and these were the last result of Gneco-Boinan philosophic thought up to the time ofClaudius. But what sort of duty did man, beingsuch, owe to such a god? Cicero's book on Officeshad been written upwards of eighty years, but no-

466 THE CHRISTIAN CHURCH ANDreason was powerless wholly to subdue, so in thesmaller world <strong>of</strong> man. In him a portion <strong>of</strong> thedivine reason was united with matter. If Plato,Aristotle, and the Stoics arranged somewhat differentlythe mode <strong>of</strong> this composition, yet to all<strong>of</strong> them alike from the one side and the other thenotion <strong>of</strong> physical necessity came in. <strong>The</strong> materialconstituent tended to evil, the reasoning constituentto good: in the man who was made up<strong>of</strong> the two there was a perpetual jar. <strong>The</strong>re wasno room left in their theory for the concethe soul as a self-originating cause <strong>of</strong> actisect struggled so hard and so persistently to maintaina doctrine <strong>of</strong> freewill as the Stoic : but itwent down before that central tenet <strong>of</strong> their system,physical necessity, the inexorable sequence<strong>of</strong> cause and effect, which made up their " commonlaw," by which the world was ruled. <strong>The</strong> conception<strong>of</strong> an all-wise, all-good, and all-powerfulpersonal Creator, in whose nature the eternalis based, not being clear to their minds, so neitherwas the conception <strong>of</strong> sin, as the infringement <strong>of</strong>that law. <strong>The</strong> law <strong>of</strong> physical necessity took theplace <strong>of</strong> the eternal moral law: that which mandid he did by virtue <strong>of</strong> the physical constituentsout <strong>of</strong> which he was composed. <strong>The</strong> evil whichhe did was physical rather than moral: and hewas not responsible for what he could not prevent.<strong>The</strong> questions <strong>of</strong> freewill, <strong>of</strong> evil viewed as sin,and <strong>of</strong> responsibility, are inextricably bound up

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