Hope of the Gospel by George MacDonald (the red fox clan txt) 📕

had an essential and incalculable share in the development of humanity, which is the rendering of man capable of knowing God; and when their part to that end is no longer necessary, changed conditions may speedily so operate that the wolf shall dwell with the lamb, and the leopard lie down with the kid. The difficulty may go for nothing in view of the forces of that future with which this loving speculation concerns itself.

I would now lead my companion a little closer to what the apostle says in the nineteenth verse; to come closer, if we may, to the idea that burned in his heart when he wrote what we call the eighth chapter of his epistle to the Romans. Oh, how far ahead he seems, in his hope for the creation, of the footsore and halting brigade of Christians at present crossing the world! He knew Christ, and could therefore look into the will of the Father.

For the earnest expectation of the creature waiteth for the manifestation of the sons of God !

At the head of one of his poems, Henry Vaughan has this Latin translation of the verse: I do not know whether he found or made it, but it is closer to its sense than ours:-

'Etenim res creatae exerto capite observantes expectant revelationem filiorum Dei.'-'For the things created, watching with head thrust out, await the revelation of the sons of God.'

Why?

Because God has subjected the creation to vanity, in the hope that the creation itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For this double deliverance-from corruption and the consequent subjection to vanity, the creation is eagerly watching.

The bondage of corruption God encounters and counteracts by subjection to vanity. Corruption is the breaking up of the essential idea; the falling away from the original indwelling and life-causing thought. It is met by the suffering which itself causes. That suffering is for redemption, for deliverance. It is the life in the corrupting thing that makes the suffering possible; it is the live part, not the corrupted part that suffers; it is the redeemable, not the doomed thing, that is subjected to vanity. The race in which evil-that is, corruption, is at work, needs, as the one means for its rescue, subjection to vanity; it is the one hope against the supremacy of corruption; and the whole encircling, harboring, and helping creation must, for the sake of man, its head, and for its own further sake too, share in this subjection to vanity with its hope of deliverance.

Corruption brings in vanity, causes empty aching gaps in vitality. This aching is what most people regard as evil: it is the unpleasant cure of evil. It takes all shapes of suffering-of the body, of the mind, of the heart, of the spirit. It is altogether beneficent: without this ever invading vanity, what hope would there be for the rich and powerful, accustomed to, and set upon their own way? what hope for the self-indulgent, the conceited, the greedy, the miserly? The more things men seek, the more varied the things they imagine they need, the more are they subject to vanity-all the forms of which may be summed in the word disappointment. He who would not house with disappointment, must seek the incorruptible, the true. He must break the bondage of havings and shows; of rumours, and praises, and pretences, and selfish pleasures. He must come out of the false into the real; out of the darkness into the light; out of the bondage of corruption into the glorious liberty of the children of God. To bring men to break with corruption, the gulf of the inane yawns before them. Aghast in soul, they cry, 'Vanity of vanities! all is vanity!' and beyond the abyss begin to espy the eternal world of truth.

Note now 'the hope that the creation itself also,' as something besides and other than God's men and women, 'shall be delivered from the bondage of corruption, into the liberty of the glory of the children of God.' The creation then is to share in the deliverance and liberty and glory of the children of God. Deliverance from corruption, liberty from bondage, must include escape from the very home and goal of corruption, namely death,-and that in all its kinds and degrees. When you say then that for the children of God there is no more death, remember that the deliverance of the creature is from the bondage of corruption into the glorious liberty of the children of God. Dead, in bondage to corruption, how can they share in the liberty of the children of Life? Where is their deliverance?

If such then be the words of the apostle, does he, or does he not, I ask, hold the idea of the immortality of the animals? If you say all he means is, that the creatures alive at the coming of the Lord will be set free from the tyranny of corrupt man, I refer you to what I have already said of the poverty of such an interpretation, accepting the failure of justice and love toward those that have passed away, are passing, and must yet, ere that coming, be born to pass away for ever. For the man whose heart aches to adore a faithful creator, what comfort lies in such good news! He must perish for lack of a true God! Oh lame conclusion to the grand prophecy! Is God a mocker, who will not be mocked? Is there a past to God with which he has done? Is Time too much for him? Is he God enough to care for those that happen to live at one present time, but not God enough to care for those that happened to live at another present time? Or did he care for them, but could not help them? Shall we not rather believe that the vessels of less honour, the misused, the maltreated, shall be filled full with creative wine at last? Shall not the children have little dogs under the Father's table, to which to let fall plenty of crumbs? If there was such provision for the sparrows of our Lord's time of sojourn, and he will bring yet better with him when he comes again, how should the dead sparrows and their sorrows be passed over of him with whom is no variableness, neither shadow of turning? Or would the deliverance of the creatures into the groaned-for liberty have been much worth mentioning, if within a few years their share in the glory of the sons of God was to die away in death? But the gifts of God are without repentance.

How St Paul longs for and loves liberty! Only true lover of liberty is he, who will die to give it to his neighbour! St Paul loved liberty more than his own liberty. But then see how different his notion of the liberty on its way to the children of God, from the dull modern fancies of heaven still set forth in the popular hymn-books! The new heaven and the new earth will at least be a heaven and an earth! What would the newest earth be to the old children without its animals? Barer than the heavens emptied of the constellations that are called by their names. Then, if the earth must have its animals, why not the old ones, already dear? The sons of God are not a new race of sons of God, but the old race glorified:-why a new race of animals, and not the old ones glorified?

The apostle says they are to share in the liberty of the sons of God: will it not then be a liberty like ours, a liberty always ready to be offered on the altar of love? What sweet service will not that of the animals be, thus offered! How sweet also to minister to them in their turns of need! For to us doubtless will they then flee for help in any difficulty, as now they flee from us in dread of our tyranny. What lovelier feature in the newness of the new earth, than the old animals glorified with us, in their home with us-our common home, the house of our father-each kind an unfailing pleasure to the other! Ah, what horses! Ah, what dogs! Ah, what wild beasts, and what birds in the air! The whole redeemed creation goes to make up St Paul's heaven. He had learned of him who would leave no one out; who made the excuse for his murderers that they did not know what they were doing.

Is not the prophecy on the groaning creation to have its fulfilment in the new heavens and the new earth, wherein dwelleth righteousness? Does not this involve its existence beyond what we call this world? Why should it not then involve immortality? Would it not be more like the king eternal, immortal, invisible, to know no life but the immortal? to create nothing that could die; to slay nothing but evil? 'For he is not a God of the dead, but of the living; for all live unto him.'

But what is this liberty of the children of God, for which the whole creation is waiting? The children themselves are waiting for it: when they have it, then will their house and retinue, the creation, whose fate hangs on that of the children, share it with them: what is this liberty?

All liberty must of course consist in the realization of the ideal harmony between the creative will and the created life; in the correspondence of the creature's active being to the creator's idea, which is his substantial soul. In other words the creature's liberty is what his obedience to the law of his existence, the will of his maker, effects for him. The instant a soul moves counter to the will of its prime cause, the universe is its prison; it dashes against the walls of it, and the sweetest of its uplifting and sustaining forces at once become its manacles and fetters. But St Paul is not at the moment thinking either of the metaphysical notion of liberty, or of its religious realization; he has in his thought the birth of the soul's consciousness of freedom.

'And not only so'-that the creation groaneth and travaileth-'but ourselves also, which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for.... the redemption of our body.'-We are not free, he implies, until our body is redeemed; then all the creation will be free with us. He regards the creation as part of our embodiment. The whole creation is waiting for the manifestation of the sons of God-that is, the redemption of their body, the idea of which extends to their whole material envelopment, with all the life that belongs to it. For this as for them, the bonds of corruption must fall away; it must enter into the same liberty with them, and be that for which it was created-a vital temple, perfected by the unbroken indwelling of its divinity.

The liberty here intended, it may be unnecessary to say, is not that essential liberty-freedom from sin, but the completing of the redemption of the spirit by the redemption of the body, the perfecting of the greater by its necessary complement of the less. Evil has been constantly at work, turning our house of the body into a prison; rendering it more opaque and heavy and insensible; casting about it bands and cerements, and filling it with aches and pains. The freest soul, the purest of lovers, the man most incapable of anything mean, would not, for all his mighty liberty, yet feel absolutely at large while chained to a dying body-nor the less hampered,