relativity, and by banishing the old notion of matter as a mysterious substance wholly unlike and incompatible with the properties of mind. He did great service also by showing that the interactions of matter and mind are explicable only by the presence of the Absolute Whole in every part, though he erred greatly by carrying that idea of the unity of God and man beyond its proper limits, and by denying that God has given to the will of man any power to put itself into antagonism to His Will. Hegel did great service by showing that we cannot know even the part without knowing the whole, but he erred in teaching, as T.H. Green did, that the relations constitute the reality of the thing. He deprives both physical and psychical existences of that degree of selfhood or independent reality, which is essential to both science and religion. We want real force, and not the mere idea of force; real will, and not mere thought.
B. This one mind that made the Bible is the same mind that made the soul, for the Bible is divinely adapted to the soul.
(a) It shows complete acquaintance with the soul.
The Bible addresses all parts of man?s nature, There are Law and Epistles for man?s reason; Psalm s and Gospels for his affections; Prophets and Revelations for his imagination. Hence the popularity of the Scriptures. Their variety holds men. The Bible has become interwoven into modern life. Law, literature, art, all show its molding influence.
(b) It judges the soul ? contradicting its passions, revealing its guilt, and humbling its pride.
No product of mere human nature could thus look down upon human nature and condemn it. The Bible speaks to us from a higher level. The Samaritan woman?s words apply to the whole compass of divine revelation; it tells us all things that ever we did ( <430429>John 4:29). The Brahmin declared that Romans 1, with its description of heathen vices, must have been forged after the missionaries came to India.
(c) It meets the deepest needs of the soul ? by solutions of its problems, disclosures of God?s character, presentations of the way of pardon consolations and promises for life and death.
Neither Socrates nor Seneca sets forth the nature, origin and consequences of sin as committed against the holiness of God, nor do they point out the way of pardon and renewal. The Bible teaches us what nature cannot, viz.: God?s creatorship, the origin of evil, the method of restoration, the
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