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God The Invisible King-Part8_H. G. WELLS (1866-1946)_English Literature(文学名著)-第2页

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And God waits for us, for all of us who have the quality to reach

him. He has need of us as we of him. He desires us and desires to



make himself known to us. When at last the individual breaks

through the limiting darknesses to him, the irradiation of that



moment, the smile and soul clasp, is in God as well as in man. He

has won us from his enemy. We come staggering through into the



golden light of his kingdom, to fight for his kingdom henceforth,

until at last we are altogether taken up into his being.



CHAPTER THE FOURTH

THE RELIGION OF ATHEISTS



1. THE SCIENTIFIC ATHEIST

It is a curious thing that while most organised religions seem to



drape about and conceal and smother the statement of the true God,

the honest Atheist, with his passionate impulse to strip the truth



bare, is constantly and unwittingly reproducing the divine likeness.

It will be interesting here to call a witness or so to the extreme



instability of absolute negation.

Here, for example, is a deliverance from Professor Metchnikoff, who



was a very typicalantagonist of all religion. He died only the

other day. He was a very great physiologist indeed; he was a man



almost of the rank and quality of Pasteur or Charles Darwin. A

decade or more ago he wrote a book called "The Nature of Man," in



which he set out very plainly a number of illuminating facts about

life. They are facts so illuminating that presently, in our



discussion of sin, they will be referred to again. But it is not

Professor Metchnikoff's intention to provide material for a



religious discussion. He sets out his facts in order to overthrow

theology as he conceives it. The remarkable thing about his book,



the thing upon which I would now lay stress, is that he betrays no

inkling of the fact that he has no longer the right to conceive



theology as he conceives it. The development of his science has

destroyed that right.



He does not realise how profoundly modern biology has affected our

ideas of individuality and species, and how the import of theology



is modified through these changes. When he comes from his own world

of modern biology to religion and philosophy he goes back in time.



He attacks religion as he understood it when first he fell out with

it fifty years or more ago.



Let us state as compactly as possible the nature of these changes

that biological science has wrought almost imperceptibly in the



general scheme and method of our thinking.

The influence of biology upon thought in general consists



essentially in diminishing the importance of the individual and

developing the realisation of the species, as if it were a kind of



super-individual, a modifying and mortal" target="_blank" title="a.不死的n.不朽的人物">immortal super-individual,

maintaining itself against the outer universe by the birth and death



of its constituent individuals. Natural History, which began by

putting individuals into species as if the latter were mere



classificatory divisions, has come to see that the species has its

adventures, its history and drama, far exceeding in interest and



importance the individual adventure. "The Origin of Species" was

for countless minds the discovery of a new romance in life.



The contrast of the individual life and this specific life may be

stated plainly and compactly as follows. A little while ago we



current individuals, we who are alive now, were each of us

distributed between two parents, then between four grandparents, and



so on backward, we are temporarily assembled, as it were, out of an

ancestral diffusion; we stand our trial, and presently our



individuality is dispersed and mixed again with other

individualities in an uncertainmultitude of descendants. But the



species is not like this; it goes on steadily from newness to




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