To believe in God we must feel God.This feeling is a possession slowly acquired by the human being, just as other astonishing powers which you admire in great men, warriors, artists, scholars, those who know and those who act, are acquired.Thought, that budget of the relations which you perceive among created things, is an intellectual language which can be learned, is it not? Belief, the budget of celestial truths, is also a language as superior to thought as thought is to instinct.This language also can be learned.The Believer answers with a single cry, a single gesture; Faith puts within his hand a flaming sword with which he pierces and illumines all.The Seer attains to heaven and descends not.But there are beings who believe and see, who know and will, who love and pray and wait.Submissive, yet aspiring to the kingdom of light, they have neither the aloofness of the Believer nor the silence of the Seer; they listen and reply.To them the doubt of the twilight ages is not a murderous weapon, but a divining rod; they accept the contest under every form; they train their tongues to every language; they are never angered, though they groan; the acrimony of the aggressor is not in them, but rather the softness and tenuity of light, which penetrates and warms and illumines.To their eyes Doubt is neither an impiety, nor a blasphemy, nor a crime, but a transition through which men return upon their steps in the Darkness, or advance into the Light.This being so, dear pastor, let us reason together.
"You do not believe in God? Why? God, to your thinking, is incomprehensible, inexplicable.Agreed.I will not reply that to comprehend God in His entirety would be to be God; nor will I tell you that you deny what seems to you inexplicable so as to give me the right to affirm that which to me is believable.There is, for you, one evident fact, which lies within yourself.In you, Matter has ended in intelligence; can you therefore think that human intelligence will end in darkness, doubt, and nothingness? God may seem to you incomprehensible and inexplicable, but you must admit Him to be, in all things purely physical, a splendid and consistent workman.Why should His craft stop short at man, His most finished creation?
"If that question is not convincing, at least it compels meditation.
Happily, although you deny God, you are obliged, in order to establish your doubts, to admit those double-bladed facts, which kill your arguments as much as your arguments kill God.We have also admitted that Matter and Spirit are two creations which do not comprehend each other; that the spiritual world is formed of infinite relations to which the finite material world has given rise; that if no one on earth is able to identify himself by the power of his spirit with the great-whole of terrestrial creations, still less is he able to rise to the knowledge of the relations which the spirit perceives between these creations.
"We might end the argument here in one word, by denying you the faculty of comprehending God, just as you deny to the pebbles of the fiord the faculties of counting and of seeing each other.How do you know that the stones themselves do not deny the existence of man, though man makes use of them to build his houses? There is one fact that appals you,--the Infinite; if you feel it within, why will you not admit its consequences? Can the finite have a perfect knowledge of the infinite? If you cannot perceive those relations which, according to your own admission, are infinite, how can you grasp a sense of the far-off end to which they are converging? Order, the revelation of which is one of your needs, being infinite, can your limited reason apprehend it? Do not ask why man does not comprehend that which he is able to perceive, for he is equally able to perceive that which he does not comprehend.If I prove to you that your mind ignores that which lies within its compass, will you grant that it is impossible for it to conceive whatever is beyond it? This being so, am I not justified in saying to you: 'One of the two propositions under which God is annihilated before the tribunal of our reason must be true, the other is false.Inasmuch as creation exists, you feel the necessity of an end, and that end should be good, should it not? Now, if Matter terminates in man by intelligence, why are you not satisfied to believe that the end of human intelligence is the Light of the higher spheres, where alone an intuition of that God who seems so insoluble a problem is obtained? The species which are beneath you have no conception of the universe, and you have; why should there not be other species above you more intelligent than your own? Man ought to be better informed than he is about himself before he spends his strength in measuring God.Before attacking the stars that light us, and the higher certainties, ought he not to understand the certainties which are actually about him?'
"But no! to the negations of doubt I ought rather to reply by negations.Therefore I ask you whether there is anything here below so evident that I can put faith in it? I will show you in a moment that you believe firmly in things which act, and yet are not beings; in things which engender thought, and yet are not spirits; in living abstractions which the understanding cannot grasp in any shape, which are in fact nowhere, but which you perceive everywhere; which have, and can have, on name, but which, nevertheless, you have named; and which, like the God of flesh upon whom you figure to yourself, remain inexplicable, incomprehensible, and absurd.I shall also ask you why, after admitting the existence of these incomprehensible things, you reserve your doubts for God?
