George MacDonald on "The Unforgivable Sin"

[JasonPratt]

Today’s excerpt:

God is forgiving us every day–sending from between Him and us our sins and their fogs and darkness. Witness the shining of His sun and the falling of His rain, the filling of their hearts with food and gladness, that He loves them that love him not. When some sin that we have committed has clouded all our horizon, and hidden Him from our eyes, He, forgiving us–before we are, and that we may be, forgiven [note: as a completed action]–sweeps away a path for this, His forgiveness, to reach our hearts; that it may, by causing our repentance, destroy the wrong, and make us able even to forgive ourselves.

For some are too proud to forgive themselves, till the forgiveness of God has had its way with them, has drowned their pride in the tears of repentance, and made their heart come again like the heart of a little child.

But, looking upon forgiveness, then, as the perfecting of a work ever going on, as the contact of God’s heart and ours, in spite and in destruction of the intervening wrong, we may say that God’s love is ever in front of His forgiveness. God’s love is the prime mover, ever seeking to perfect His forgiveness, which latter needs the human condition for its consummation. The love is perfect, working out the forgiveness. God loves where He cannot yet forgive–where forgiveness in the full sense is as yet simply impossible, because no contact of hearts is possible, because that which lies between has not even begun to yield to the besom of His holy destruction.

[JasonPratt]

Yesterday’s excerpt:

Some things, then, between the Father and His children, as between a father and his child, may comparatively, and in a sense, be made light of–I do not mean made light of in themselves: away they must go!–insofar as, evils or sins though they be, they yet leave room for the dwelling of God’s Spirit in the heart, forgiving and cleansing away the evil. When a man’s evil is thus fading out of him, and he is growing better and better, that is the forgiveness coming into him more and more. Perfect in God’s will, God’s forgiveness is having its perfect work in the mind of the man. When the man hath, with his whole nature, cast away his sin, there is no room for forgiveness any more, for God dwells in him, and he in God. With the voice of Nathan, “Thou art the man!” the forgiveness of God laid hold of David, the heart of the king was humbled to the dust; and when he thus awoke from the moral lethargy that had fallen upon him, he found that he was still with God. “When I awake,” he said, “I am still with Thee.”

God knows how often this has applied in my own life… sigh.

But there are two sins, not of individual deed, but of spiritual condition, which cannot be forgiven; that is, as it seems to me, which cannot be excused, passed by, made little of by the tenderness even of God, inasmuch as they will allow no forgiveness to come into the soul, they will permit no good influence to go on working alongside of them; they shut God out altogether. Therefore the man guilty of these can never receive into himself the holy renewing saving influences of God’s forgiveness. God is outside of him in every sense, save that which springs from His creating relation to him; by which, thanks be to God, He yet keeps a hold of him!–although against the will of the man who will not be forgiven.

The one of these sins is against man; the other against God.

[JasonPratt]

Today’s entry:

The first unforgivable sin, is unforgivingness to our neighbour; the shutting of him out from our mercies, from our love–even so from the universe, as far as we are a portion of it: the murdering, therefore, of our neighbour.

It may be an infinitely less evil to murder a man than to refuse to forgive him. The former may be the act of a moment of passion: the latter is the heart’s choice. It is spiritual murder, the worst, to hate, to brood over the feeling that excludes, that, in our microcosm, kills the image, the idea of the hated. We listen to the voice of our own hurt pride or hurt affection (although the latter, when it has no suggestion of the former, thinketh no evil) to the injury of the evil-doer. In as far as we can, we quench the relations of life between us; we close up the passages of possible return.

But this is also to shut out God, the Life, the One. For, how are we to receive the forgiving presence while we shut out our brother from our portion of the universal forgiveness, the final restoration–thus refusing to let God be All in all? If God appeared to us, how could He say, “I forgive you,” while we remained unforgiving to our neighbour?

Suppose it even possible that He should say such a thing, His forgiveness would still be no good to us while we were uncured of our unforgivingness. It would not touch us. It would not even come near us. Nay, it would hurt us!–for we should think ourselves safe and well, while the horror of disease was eating the heart out of us! Tenfold the forgiveness lies in the words, “If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses.”

[JasonPratt]

Tomorrow’s entry (I am trying to get ahead, so that I can concentrate all day tomorrow on catching up on editing. )

Those words (“If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses”) are kindness indeed. God holds the unforgiving man with His hand, but turns His face away from him. If, in his desire to see the face of his Father, the man turns his own face towards his brother, then the face of God turns round and seeks his, for then the man may look upon God and not die.

With our forgiveness to our neighbour, in flows the consciousness of God’s forgiveness to us; or even with the effort, we become capable of believing that God can forgive us. No man who will not forgive his neighbour, can believe that God is willing, yea, wanting to forgive himself, can believe that the dove of God’s peace is hovering over a chaotic heart, fain to alight, but finding no rest for the sole of its foot.

For God to say to such a man, “I cannot forgive you,” is love as well as necessity. If God said, “I forgive you,” to a man who hated his brother, and if (as is impossible) that Voice of forgiveness should reach the man, what would it mean to him? How would the man interpret it? Would it not mean to him, “You may go on hating. I do not mind it. You have had great provocation, and are justified in your hate”?

No doubt, God does take what wrong there is, and what provocation there is, into the account. But the more provocation, the more excuse that can be urged for the hate–the more reason, if possible, that the hater should be delivered from the hell of his hate: that God’s child should be made the loving child that He meant him to be.

The man whom God “forgave” while the man hated his brother, would think, not that God loved the sinner, but that He forgave the sin–which God never does. Every sin meets with its due fate: inexorable expulsion from the paradise of God’s Humanity. God loves the sinner so much that He cannot and will not forgive him in any other way than by banishing from the sinner’s bosom the demon that possesses him–by lifting him out of that mire of his iniquity.

[JasonPratt]

Today’s excerpt:

No one, however, supposes for a moment that a man who has once refused to forgive his brother, shall therefore be condemned to endless unforgiveness and unforgivingness. What is meant is, that while a man continues in such a mood, God cannot be with him as his friend; not that He will not be his friend, but the friendship being all on one side–that of God–it must take forms such as the man will not be able to recognize as friendship. Forgiveness, as I have said, is not love merely, but love conveyed as love to the erring, so establishing peace towards God, and forgiveness towards our neighbour. [Note: cf Mk 9:49-50, though MacD doesn’t reference this.]

To return then to our immediate text: Does the refusal of forgiveness contain in it a condemnation to irrecoverable impenitence? Strange righteousness would be the decree, that because a man has done wrong–let us say has done wrong so often and so much that he is wrong–that he shall for ever remain wrong! Do not tell me the condemnation is only negative–a leaving of the man to the consequences of his own will, or at most a withdrawing from him of the Spirit which he has despised. God will not take shelter behind such a jugglery of logic or metaphysics. He is neither schoolman nor theologian, but our Father in heaven. He knows that such an unforgivingness in Him would be the same unforgivingness for which He refuses to forgive man!

The only tenable ground for supporting such a doctrine is, that God cannot do more; that Satan has overcome; and that Jesus, amongst His own brothers and sisters in the image of God, has been less strong than the adversary, the destroyer.

What then shall I say of such a doctrine of devils, as that even if a man did repent God would not or could not forgive him?

[JasonPratt]

Today’s excerpt:

Let us look at “the unpardonable sin,” as this mystery is commonly called, and see what we can find to understand about it.

All sin is unpardonable. There is no compromise to be made with it. We shall not come out except clean, except having paid the uttermost farthing.

But the special unpardonableness of those sins, the one of which I have spoken and that which we are now considering, lies in their shutting out God from His genial, His especially spiritual, influences upon the man.

Possibly in the case of the former sin, I may have said this too strongly. Possibly, the love of God [and thus the acceptance of God by the man] may have some part even in the man who will not forgive his brother–although, if he continues unforgiving, that part must decrease and die away. Possibly, resentment against our brother might yet for a time leave room for some divine influences by its side–although either the one or the other must speedily yield.

But the man who denies truth–who consciously resists duty–who says there is no truth, or that the truth he sees is not true–who says that which is good is of Satan, or that which is bad is of God–supposing him to know that it is good or is bad, denies the Spirit, shuts out the Spirit, and therefore cannot be forgiven.

For without the Spirit no forgiveness can enter the man to cast out the satan. Without the Spirit to witness with his spirit, no man could know himself forgiven, even if God appeared to him and said so. The full forgiveness cannot be, while he opposes himself to truth: the very essence of God’s will.

[JasonPratt]

Yesterday’s excerpt (which I was busy elsewhere and forgot to do. )

As far as we can see, the men of whom this was spoken (that it should not be forgiven them) were men who resisted the truth with some amount of perception that it was the truth; men neither led astray by passion, nor altogether blinded by their abounding prejudice; men who were not excited to condemn one form of truth by the love which they bore to another form of it; but men so set, from selfishness and love of influence, against one whom they saw to be a good man, that they denied the goodness of what they knew to be good, in order to put down the man whom they knew to be good, because he had spoken against them, and was ruining their influence and authority with the people by declaring them to be no better than they knew themselves to be.

Is not this to be Satan?–to be in hell?–to be corruption?–to be that which is damned?

Was not this their condition unpardonable? How, through all this mass of falsehood, could the pardon of God reach the essential humanity within it? Crying as it was for God’s forgiveness, these men had almost separated their humanity from themselves, had taken their part with the powers of darkness. Forgiveness while they were such was an impossibility.

No. Out of that they must come, else there was no word of God for them.

[JasonPratt]

Today’s excerpt:

But the very word that told them of the unpardonable state in which they were, was just the one form the Voice of Mercy could take in calling on them to repent. They must hear and be afraid.

I dare not, cannot think that they refused the truth, knowing all that it was; but I think they refused the truth, knowing that it was true–not carried away, as I have said, by wild passion, but by cold self-love, and envy, and avarice, and ambition; not merely doing wrong knowingly, but setting their whole natures knowingly against the light. Of this nature must the sin against the Holy Ghost surely be.

“This is the condemnation,”–not the sins that men have committed, but the condition of mind in which they choose to remain–“that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

In this sin against the Holy Ghost, I see no single act alone (although it must find expression in many acts), but a wilful condition of mind, “As far removed from God and light of heaven / As from the centre thrice to the utmost pole.”

[JasonPratt]

Tomorrow’s excerpt (so I can concentrate on editing over the weekend ):

For this, there could be no such excuse made as that even a little light might work beside it; for there, light could find no entrance and no room; light was just what such a mind was set against, almost because it was what it was. The condition was utterly bad.

But, can a man really fall into such a condition of spiritual depravity?

That is my chief difficulty. But I think it may be. And wiser people than I, have thought so. I have difficulty in believing it, I say; yet, I think it must be so.

But I do not believe that it is a fixed, a final condition. I do not see why it should be such any more than that of the man who does not forgive his neighbour. If you say it is a worse offence, I say: Is it too bad for the forgiveness of God?

But is God able to do anything more with the man? Or, how is the man ever to get out of this condition? If the Spirit of God is shut out from his heart, how is he to become better?

[JasonPratt]

Sunday’s excerpt (posted ahead for the same reason):

The Spirit of God is the Spirit Whose influence is known by Its witnessing with our spirit. But may there not be other powers and means of the Spirit, preparatory to this its highest office with man?

God, Who has made us, can never be far from any man who draws the breath of life–nay, must be in him; not necessarily “in his heart”, as we say, but still in him.

May not then one day some terrible convulsion from the centre of the being of such a man, some fearful earthquake from the hidden gulfs of his nature, shake him so that through all the deafness of his death, the voice of the Spirit may be faintly heard–the still small voice that comes after the tempest and the earthquake? May there not be a fire that even such can feel?

Who shall set bounds to the consuming of the fire of our God?!–and the purifying that dwells therein.

[JasonPratt]

Today’s excerpt:

The only argument that I can think of, which would with me have weight against this conclusion, is, that the revulsion of feeling in any one who had thus sinned against the truth, when once brought to acknowledge his sin, would be so terrible that life would never more be endurable, and the kindest thing God could do would be to put such a man out of being, because it had been a better thing for him never to have been born. But He who could make such a man repent, could make him so sorrowful and lowly, and so glad that he had repented, that he would wish to live ever that he might ever repent and ever worship the glory he now beheld. When a man gives up self, his past sins will no longer oppress him. It is enough for the good of life that God lives, that the All-perfect exists, and that we can behold Him.

“Father, forgive them, for they know not what they do,” said the Divine, making excuse for His murderers, not after it was all over, but at the very moment when He was dying by their [unrepentant] hands. Then Jesus had forgiven them already. His prayer the Father must have heard, for He and the Son are one. Whenever the Father succeeded in answering His prayer, then His forgiveness in the hearts of the murderers broke out in sorrow, repentance, and faith. Here was a sin dreadful enough surely–but easy for our Lord to forgive. All that excuse for the misled populace! Lord Christ be thanked for that! That was like Thee!

But must we believe that Judas, who repented even to agony, who repented so that his high-prized life, self, soul, became worthless in his eyes and met with no mercy at his own hand–must we believe that he could find no mercy in such a God?

[JasonPratt]

Today’s excerpt:

I think, when Judas fled from his hanged and fallen body, he fled to the tender help of Jesus, and found it–I say not how. He was in a more hopeful condition now than during any moment of his past life, for he had never repented before.

But I believe that Jesus loved Judas even when he was kissing Him with the traitor’s kiss; and I believe that Jesus was his Saviour still.

And if any man remind me of His words, “It had been good for that man if he had not been born,” I had not forgotten them, though I know that I now offer nothing beyond a conjectural explanation of them when I say: Judas had got none of the good of the world into which he had been born. He had not inherited the earth. He had lived an evil life, out of harmony with the world and its God. Its love had been lost upon him. He had been brought to the very Son of God, and had lived with Him as His own familiar friend!–and he had not loved Him more, but less than himself.

Therefore it had been all useless. “It had been good for that man if he had not been born;” for it was all to try over again, in some other way–inferior perhaps, in some other world, in a lower school. He had to be sent down the scale of creation which is ever ascending towards its Maker.

But I will not, cannot believe, O my Lord, that Thou wouldst not forgive Thy enemy, even when he repented, and did Thee right! Nor will I believe that Thy holy death was powerless to save Thy foe–that it could not reach to Judas. Have we not heard of those, Thine own, taught of Thee, who could easily forgive their betrayers in Thy name? And if Thou forgivest, will not Thy forgiveness find its way at last in redemption and purification?

[JasonPratt]

Today’s excerpt (next to last for this sermon):

Look for a moment at the clause preceding my text: “He that denieth Me before men shall be denied before the angels of God.”

What does it mean? Does it mean–“Ah! you are Mine, but not of My sort. You denied Me. Away to the outer darkness”? Not so. “It shall be forgiven to him that speaketh against the Son of Man;” for he may be but the truth revealed without Him. [note: unsure about this sentence construction and/or the pronoun trail.] Only he must have shame before the universe of the loving God, and may need the fire that burneth and consumeth not.

But for him that speaketh against the Spirit of Truth, against the Son of God revealed within him, he is beyond the teaching of that Spirit now. For how shall he be forgiven? The forgiveness would touch him no more than a wall of stone. Let him know what it is to be without the God he hath denied. Away with him to the Outer Darkness! Perhaps that will make him repent.

My friends, I offer this as only a contribution towards the understanding of our Lord’s words. But if we ask Him, He will lead us into all truth. And let us not be afraid to think, for He will not take it ill.

But what I have said must be at least a part of the truth.

[JasonPratt]

Today’s excerpt (finale for this sermon):

No amount of discovery in His words can tell us more than we have discovered, more than we have seen and known to be true. For all the help the best of His disciples can give us is only to discover, to see for ourselves.

And beyond all our discoveries in His words and being, there lie depths within depths of truth that we cannot understand, and yet shall be ever going on to understand. Yea, even now sometimes we seem to have dim glimpses into regions from which we receive no word to bring away.

The fact that some things have become to us so much more simple than they were, and that great truths have come out of what once looked common, is ground enough for hope that such will go on to be our experience through the ages to come. Our advance from our former ignorance can measure but a small portion of the distance that lies, and must ever lie, between our childishness and his manhood, between our love and His love, between our dimness and His mighty vision.

To Him ere long may we all come!–all children, still children, more children than ever; to receive from His hand the white stone, “and in the stone a new name written, which no man knoweth saving he that receiveth it.”

[Next sermon: [url=http://www.evangelicaluniversalist.com/forum/viewtopic.php?f=38&t=408]The New Name]

[roofus]

Today’s excerpt:

The only argument that I can think of, which would with me have weight against this conclusion, is, that the revulsion of feeling in any one who had thus sinned against the truth, when once brought to acknowledge his sin, would be so terrible that life would never more be endurable, and the kindest thing God could do would be to put such a man out of being, because it had been a better thing for him never to have been born. But He who could make such a man repent, could make him so sorrowful and lowly, and so glad that he had repented, that he would wish to live ever that he might ever repent and ever worship the glory he now beheld. When a man gives up self, his past sins will no longer oppress him. It is enough for the good of life that God lives, that the All-perfect exists, and that we can behold Him.

“Father, forgive them, for they know not what they do,” said the Divine, making excuse for His murderers, not after it was all over, but at the very moment when He was dying by their [unrepentant] hands. Then Jesus had forgiven them already.

His prayer the Father must have heard, for He and the Son are one. Whenever the Father succeeded in answering His prayer, then His forgiveness in the hearts of the murderers broke out in sorrow, repentance, and faith. Here was a sin dreadful enough surely–but easy for our Lord to forgive. All that excuse for the misled populace! Lord Christ be thanked for that! That was like Thee!

But must we believe that Judas, who repented even to agony, who repented so that his high-prized life, self, soul, became worthless in his eyes and met with no mercy at his own hand–must we believe that he could find no mercy in such a God?

It’s interesting that universalism seems to be something that MacDonald arrives at with a bit of a struggle (as we see him wrestling with the questions about Judas. Is there any writing of his that speaks of him struggling with the scriptures to find the answer of universalism?

[JasonPratt]

It’s interesting that universalism seems to be something that MacDonald arrives at with a bit of a struggle (as we see him wrestling with the questions about Judas.) Is there any writing of his that speaks of him struggling with the scriptures to find the answer of universalism?

Unfortunately, no, not to my knowledge. (It’s possible that his quasi-autobiographical picaresque novel Robert Falconer has some of that struggle; I’ve only recently gotten hold of it.)

MacD does speak every once in a while in the Unspoken Sermons series about the theological struggle he underwent as a child and young man, against the Calvinism of his youth. But he’s talking about principles, not about scriptural data.

The US trilogy (and what amounts to vol 4, The Hope of the Gospel) are not intended as systematic theology per se anyway, but as practical reflections and applications on verses (along with contextual and cultural understanding)–much like an archetypical Protestant ‘sermon’. In fact, the main reason I’ve put this series under “Christian Living”, is because universalism isn’t the main topic, but rather how we are to live as Christians. (For example, I can’t recall clearly when he’ll discuss universalism next, before Vol2’s sermon on “The Last Farthing”.) MacD’s universalism is a real component of that, so he talks about it when he thinks it’s appropriate; and every once in a while enters into a conceptual duel with non-universalist positions. But he professes to loath the controversy involved.

MacD was highly (if largely self-) educated, and widely read. He evidences familiarity with textual criticism (particularly Westcott and Hort, who were the standard of textual apparatus at that time), and with Roman and Greek classics. At one point he casually notes that as far as he can tell St. Paul may have invented a particular word (for ‘membership’, if I recall correctly) because he can find no evidence of its usage prior to Paul. He gives the impression of being deeply grateful for the efforts of the textual critics in providing analytical texts of the Greek New Testament, helping restore them to the originals; and while he is familiar with the Revised Standard and Authorized Standard of his day (we would call the latter the “King James”), he seems to prefer studying the material in Greek.

In short, his struggles per se are personal ones involving doctrine, not technical ones involving scriptural exegetics–mainly because he thinks (from his studies) that the exegetical case is rock solid.

E.g., “It may be some little comfort to [readers who disagree with certain interpretations but who do not see how to get rid of them],” he will write later in the finale to Vol 2, “to have one who has studied the New Testament for many years and loves it beyond the power of speech to express, declare to them his conviction that there is not an atom of such teaching in the whole lovely, divine utterance; that such things are all and altogether the invention of men–honest invention, in part at least, I grant, but yet not true.” (The topic is a particular theory of salvation, not non-universalism generally speaking. He is aware that there are some outlying data points that are harder to fit into universalism than others, such as the saying concerning Judas.)

I would dearly love to have seen him engage in a sustained exegetical study of scripture (including on this topic) rather than the flashes of such which can be found in his non-fictional work (mainly these sermon series, plus The Miracles of Our Lord–the text of which formed the basis for Lewis’ consideration of the miracles of Jesus, at the culmination of his apologetical masterword Miracles: A Preliminary Study.) Sadly, if such works were ever done, they are now lost.

To my knowledge there is no sustained analytical exegetic work from a careful but convinced universalist, assessing the various scriptural testimonies on the subject of God’s intentions and revelations in regard to salvation from sin, concerning the degree to which various pericopes can be said (both locally and in wider contexts) to point toward Calv, Arm or Kath soteriology (with subresults such as annihilationism, of course, which is usually a doctrine held by Arminianistic theologians. Although I do know of some Calvinists who would go that route if they thought the scriptural testimony pointed in that direction.)

So, that’s on my list of things to do someday. (I couldn’t find a straightline progressing systematic metaphysical apologetic arriving at supernaturalistic theism, not to say trinitarianism, either–Lewis’ MaPS was helpful and of the right sort, but not in-depth enough. So I spent a couple of years writing one, to see whether the attempt would in fact arrive there. An exegetical analysis of scripture to assess Calv/Arm/Kath results, would take very much longer. God grant I live that long, and have the freedom to do it, and the fairness to weigh favorably toward other positions as the data indicates…)