e literal inspiration of the
Scripture, or of the infallibility of the Church, recognized the
presence of a flawless perfection in the midst of utter weakness. The
corruption of human nature, the irresistible power of Divine grace, the
magical efficacy of the Sacraments are corollaries from the same theory.
In the phraseology popular with a modern school we are told that the
essence of Christianity is the belief in the fatherhood of God. That
doctrine is intelligible and may be beautiful so long as we retain a
sufficient degree of anthropomorphism. But as our conceptions of the
universe and, therefore, of its Ruler are elevated, we too often feel
that the use of the word "father" does not prevent the weight of His
hand from crushing us. If noble souls can convert even suffering into
useful discipline, it is but a flimsy optimism which covers all
suffering by the name of paternal chastisement. The universe partitioned
between infinite power and infinite weakness becomes a hopeless chaos;
and when we proceed farther, and try to identify the Divine and the
human elements amidst this intricate blending of good and evil we are in
danger of vital error at every step. What, in fact, can be more
disastrous, and yet more inevitable, than to mistake our corrupt
instincts for the voice of God, or, on the other hand, to condemn the
Divine intimations as sinful? How can we avoid at every instant
committing the unpardonable sin of blasphemy against the ineffable
Holiness? And if, indeed, the distinction be groundless, are we not of
necessity dislocating our conceptions of the universe, and hopelessly
perplexing our sense of duty?

Take, for instance, one common topic which is typical of the general
process. Divines never tire of holding up to us the example of Christ.
If Christ were indeed a man like ourselves, his example may be fairly
quoted. We willingly place him in the very front rank of the heroes who
have died for the good of our race. But if Christ were in any true sense
God or inseparably united to God, the example disappears. We honor him
because he endured agonies and triumphed over doubts and weaknesses that
would have paralyzed a less noble soul. The agonies and the doubts and
the weakness are unintelligible on the hypothesis of an incarnate God.
Theologians escape by the old loophole of mystery, ordinary believers by
thinking of Christ as man and God alternately. We can doubtless deceive
ourselves by such juggling, but