PHILOSOPHICAL THEORIES OF REGENERATION - B, PREVIOUS SECTION - NEXT SECTION - HELP - FB - TWITTER - GR VIDEOS - GR FORUMS - GR YOUTUBE
This scheme is based upon, or rather is only a carrying out of, an ancient heathen philosophy, bearing the same name. This ancient philosophy denies second causes, and teaches that what we call laws of nature are nothing else than the mode of divine operation. It denies that the universe would even exist for a moment, if the divine upholding were withdrawn. It maintains that the universe exists only by an act of present and perpetual creation. It denies that matter, or mind, has in itself any inherent properties that can originate laws or motions; that all action, whether of matter or mind, is the necessary result of direct divine irresistible efficiency or power; that this is not only true of the natural universe, but also of all the exercises and actions of moral agents in all worlds.
The abettors of the divine efficiency scheme of regeneration apply this philosophy especially to moral agents. They hold, that all the exercises and actions of moral agents in all worlds, and whether those exercises be holy or sinful, are produced by a divine efficiency, or by a direct act of Omnipotence; that holy and sinful acts are alike effects of an irresistible cause, and that this cause is the power and agency, or efficiency, of God.
This philosophy denies constitutional moral depravity, or original sin, and maintains that moral character belongs alone to the exercises or choices of the will; that regeneration does not consist in the creation of any new taste, relish, or craving, nor in the implantation or infusion of any new principles in the soul: but that it consists in a choice conformed to the law of God, or in a change from selfishness to disinterested benevolence; that this change is effected by a direct act of divine power or efficiency, as irresistible as any creative act whatever. This philosophy teaches, that the moral character of every moral agent, whether holy or sinful, is formed by an agency as direct, as sovereign, and as irresistible, as that which first gave existence to the universe; that true submission to God implies the hearty consent of the will to have the character thus formed, and then to be treated accordingly, for the glory of God.
To this theory I make the following objections:
(1.) It tends to produce and perpetuate a sense of divine injustice. To create a character by an agency as direct and irresistible as that of the creation of the world itself, and then treat moral beings according to that character so formed, is wholly inconsistent with all our ideas of justice.
(2.) It contradicts human consciousness. I know it is said, that consciousness only gives our mental actions and states, but not the cause of them. This I deny, and affirm that consciousness not only gives us our mental actions and states, but it also gives us the cause of them; especially it gives the fact, that we ourselves are the sovereign and efficient causes of the choices and actions of our will I am as conscious of originating in a sovereign manner my choices, as I am of the choices themselves. We cannot but affirm to ourselves, that we are the efficient causes of our own choices and volitions.
(3.) The philosophy in question, really represents God as the only agent, in any proper sense of that term, in the universe. If God produces the exercises of moral beings in the manner represented by this philosophy, then they are in fact no more agents than the planets are agents. If their exercises are all directly produced by the power of God, it is ridiculous to call them agents. What we generally call moral beings and moral agents, are no more so than the winds and the waves, or any other substance or thing in the universe.
(5.) This theory obliges its advocates, together with all other necessitarians, to give a false and nonsensical definition of free agency. Free agency, according to them, consists in doing as we will, while their theory denies the power to will, except as our willings are necessitated by God. But as we have seen in former lectures, this is no true account of freedom, or liberty. Liberty to execute my choices is no liberty at all. Choice is connected with its sequents by a law of necessity; and if an effect follow my volitions, that effect follows by necessity, and not freely. All freedom of will must, as was formerly shown, consist in the sovereign power to originate our own choices. If I am unable to will, I am unable to do any thing; and it is absurd to affirm, that a being is a moral or a free agent, who has not power to originate his own choices.