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For reasons of practical convenience and perhaps also of intellectual timidity, the City of God is too often described in pious works in conventional and purely moral terms. God and the world he governs are seen as a vast association, essentially legalistic in its nature, conceived in terms of a family or government. The fundamental root from which the sap of Christianity has risen from the beginning and is nourished, is quite otherwise.
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Led astray by a false evangelism, people often think they are honouring Christianity when they reduce it to a sort of gentle philanthropism. Those who fail to see in it the most realistic and at the same time the most cosmic of beliefs and hopes, completely fail to understand its mysteries.
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Is the of God a big family? Yes, in a sense it is. But in another sense it is a prodigious biological operation—that of the Redeeming Incarnation. As early as in St. John we read that to create, to fulfil and to purify the world is, for God, to unify it by uniting it organically with himself. How does he unify it? Christ, principle of universal vitality because sprung up as man among men, put himself in the position maintained ever since to subdue under himself, to purify, to direct and superanimate the general ascent of consciousnesses into which he inserted himself.
By a perennial act of communion and sublimation, he aggregates to himself the total psychism of the earth.
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And when he has gathered everything together and transformed everything, he will close in upon himself and his conquests, thereby rejoining, in a final gesture, the divine focus he has never left. Paul tells us, God shall be all in all.
This is indeed a superior form of 'pantheism' without trace of the poison of adulteration or annihilation: The universe fulfilling itself in a synthesis of centres in perfect conformity with the laws of union. God, the Centre of centres. In that final vision the Christian dogma culminates.
And so exactly, so perfectly does this coincide with the Omega Point that doubtless I should never have ventured to envisage the latter or formulate the hypothesis rationally if, in my consciousness as a believer, I had not found not only its speculative model but also its living reality. It is relatively easy to build up a theory of the world.
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But it is beyond the powers of an individual to provoke artificially the birth of a religion. Yet none of these metaphysical systems advanced beyond the limits of an ideology. Each in turn has perhaps brought light to men's minds, but without ever succeeding in begetting life. What to the eyes of a 'naturalist' comprises the importance and the enigma of the Christian phenomenon is its existence-value and reality-value.
Christianity is in the first place real by virtue of the spontaneous amplitude of the movement it has managed to create in mankind. It addresses itself to every man and to every class of man, and from the start it took its place as one of the most vigorous and fruitful currents the noosphere has ever known.
Whether we adhere to it or break off from it, we are surely obliged to admit that its stamp and its enduring influence are apparent in every corner of the earth today. It is doubtless a quantitative value of life if measured by its radius of action; but it is still more a qualitative value which expresses itself—like all biological progress—by the appearance of a specifically new state of consciousness. I am thinking here of Christian love. Christian love is incomprehensible to those who have not experienced it.
That the infinite and the intangible can be lovable, or that the human heart can beat with genuine charity for a fellow-being, seems impossible to many people I know —in fact almost monstrous. But whether it be founded on an illusion or not, how can we doubt that such a sentiment exists, and even in great intensity?
We have only to note crudely the results it produces unceasingly all round us. Is it not a positive fact that thousands of mystics, for twenty centuries, have drawn from its flame a passionate fervour that outstrips by far in brightness and purity the urge and devotion of any human love? Is it not also a fact that, having once experienced it, further thousands of men and women are daily renouncing every other ambition and every other joy save that of abandoning themselves to it and labouring within it more and more completely?
Lastly, is it not a fact, as I can warrant, that if the love of God were extinguished in the souls of the faithful, the enormous edifice of rites, of hierarchy and of doctrines that comprise the Church would instantly revert to the dust from which it rose. It is a phenomenon of capital importance for the science of man that, over an appreciable region of the earth, a zone of thought has appeared and grown in which a genuine universal love has not only been conceived and preached, but has also been shown to be psychologically possible and operative in practice.
It is all the more capital inasmuch as, far from decreasing, the movement seems to wish to gain still greater speed and intensity. For almost all the ancient religions, the renewal of cosmic outlook characterising the modern mind has occasioned a crisis of such severity that, if they have not yet been killed by it, it is plain they will never recover.
Narrowly bound to untenable myths, or steeped in a pessimistic and passive mysticism, they can adjust themselves neither to the precise immensities, nor to die constructive requirements, of space-time. They are out of step both with our science and with our activity. But under the shock which is rapidly causing its rivals to disappear, Christianity, which might at first have been thought to be shaken too, is showing, on the contrary, every sign of forging ahead. For, by the very fact of the new dimensions assumed by the universe as we see it today, it reveals itself both as inherently more vigorous in itself and as more necessary to the world than it has ever been before.
To live and develop the Christian outlook needs an atmosphere of greatness and of coherence. The bigger the world becomes and the more organic become its internal connections, the more will die perspectives of the Incarnation triumph.