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The order of the world is no accident. There is nothing actual which could be actual without some measure of order. The religious insight is the grasp of this truth: That the order of the world, the depth of reality of the world, the value of the world in its whole and in its parts, the beauty of the world, the zest of life, the peace of Ii feIife, and the mastery of evil, are all bound together -- not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that this creativity and these form~ forms are together impotent to achieve actuality apart from the completed ideal harmony, which is God (119 f.). 

God is the one systematic, complete fact, which is the antecedent ground conditioning levery every creative act. The depths of his existence life beyond the vulgarities of praise or of power. He gives to suffering its swift insight into values which can issue from it. He is the ideal companion who transmutes what has been lost into a living fact within his own nature. He is the mirror which discloses to every creature its own greatness (154 f.). He is the binding element in the world. The consciousness which is individual in us, is universal in him: the love which is partial in us is all-embracing in him. Apart from him there could be no world, because there could be no adjustment of individuality. His purpose in the world is quality of attainment. His purpose is always embodied in the particular ideals relevant to the actual state of the world. Thus all attainment is immortal in that it fashions the actual ideals which are God in the world as it is now. Every act leaves the world with a deeper or a fainter impress of God. He then passes into his next relation to the world with enlarged, or diminished, presentation of ideal values. He is not the world, but the valuation of the world (158 f.). 

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