2. What Is Damnation?

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Let us now take up the question of what is Sin? and what we mean by the term "damnation," in the light of this view of human reality. Most of the great world religions are as clear as Professor Metchnikoff that life in the world is a tangle of disharmonies, and in most cases they supply a more or less myth-like explanation, they declare that evil is one side of the conflict between Ahriman and Ormazd, or that it is the punishment of an act of disobedience, of the fall of man and world alike from a state of harmony. Their case, like his, is that THIS world is damned.

We do not find the belief that superposed upon the miseries of this world there are the still bitterer miseries of punishments after death, so nearly universal. The endless punishments of hell appear to be an exploit of theory; they have a superadded appearance even in the Christian system; the same common tendency to superlatives and absolutes that makes men ashamed to admit that God is finite, makes them seek to enhance the merits of their Saviour by the device of everlasting fire. Conquest over the sorrow of life and the fear of death do not seem to them sufficient for Christ's glory.

Now the turning round of the modern mind from a conception of the universe as something derived deductively from the past to a conception of it as something gathering itself adventurously towards the future, involves a release from the supposed necessity to tell a story and explain why. Instead comes the inquiry, "To what end?" We can say without mental discomfort, these disharmonies are here, this damnation is here--inexplicably. We can, without any distressful inquiry into ultimate origins, bring our minds to the conception of a spontaneous and developing God arising out of those stresses in our hearts and in the universe, and arising to overcome them. Salvation for the individual is escape from the individual distress at disharmony and the individual defeat by death, into the Kingdom of God. And damnation can be nothing more and nothing less than the failure or inability or disinclination to make that escape.

Something of that idea of damnation as a lack of the will for salvation has crept at a number of points into contemporary religious thought. It was the fine fancy of Swedenborg that the damned go to their own hells of their own accord. It underlies a queer poem, "Simpson," by that interesting essayist upon modern Christianity, Mr. Clutton Brock, which I have recently read. Simpson dies and goes to hell--it is rather like the Cromwell Road-- and approves of it very highly, and then and then only is he completely damned. Not to realise that one can be damned is certainly to be damned; such is Mr. Brock's idea. It is his definition of damnation. Satisfaction with existing things is damnation. It is surrender to limitation; it is acquiescence in "disharmony"; it is making peace with that enemy against whom God fights for ever.