The philosophic kind of theology (which is rather theosophy) often ends, you perceive, in turning real reconciliation into something quite different. It becomes turned into the mere forced adjustment of man to his fate; and naturally this often ends in a resentful pessimism. Supposing the whole universe to be a vast rational process unfolding itself like an infinite cosmic flower, you cannot have communion or any hearty understanding between a living, loving soul and that evolutionary process. All you can do is to adjust yourself to that process, settle down to it and make the best of it, square yourself to it in the way that seems best for you, and that will cause you and others least discomfort. But reconciliation becomes debased indeed when it turns to mere resignation. Of course, we have to practice resignation. But Christianity is not the practice of resignation. At least, that is not the meaning of reconciliation. When two friends fall out and are reconciled, it does not simply mean that one adjusts himself to the other. That is a very one-sided arrangement. There must be a mutuality. Theology of the kind I have been describing has a great deal to say about men changing their way of looking at things or feeling about them. If I were preaching a theology like that I should say: “This mighty process, of which you are all parts, is unfolding itself to a grand closing result. It is going to be a grand thing for everybody in the long run (provided, that is, that they continue to exist as individuals and are capable of feeling anything, whether grand or mean). It is all going to work out to a grand consummation. You do not see that, but you must make an effort and accept it as the genius and drift of things; and that is faith. You must accept the idea that the whole world is working out, through much suffering and by many round-about ways, to a grand final consummation which will be a blessing for everybody, even though it might mean their individual extinction. What you have to do in these circumstances is, by a great act of faith, to believe that this is so and to immolate yourself, if need be, for the benefit of this grand whole; at any rate, accommodate yourself to its evolving movement.”

The gospel of Christ speaks otherwise. It speaks of a God to whom we are to be reconciled in a mutual act which He begins; and not of an order or process with which we are to be adjusted by our lonely act, or to which we are to be resigned. If we have an idea of such a Godhead as I have been describing, how does it affect our thought of Christ? Christ then becomes but one of its grandest prophets, or one of the greatest instances and illustrations of that adjustment to the mighty order. He first realized, and He first declared, this great change in the way of reading the situation. What you have to do if you accept Him is to change your way of reading the situation, to accept His interpretation of life, and accept it as rationally, spiritually, and resignedly as you best can. Accept His principle. Die to live. But what a poor use of Christ – to accept His interpretation of life, as if He were a mere spiritual Goethe! That is a very attenuated Christ compared with the Christ that is offered to us in the New Testament. That is not the eternal Son of God in whom God was reconciling the world unto Himself. That is another Christ – from some hasty points of view indeed a larger Christ; for the philosophers have a larger Christ, apparently, one more cosmic. But it is a diluted Christ, and one that cannot penetrate to the center and depth of our human need or our human personality, cannot reach our guilt and hell, and therefore cannot be the final Christ of God.