The False God of Fear and the Fear of Death : Part 8

The Conquest of Fear
by Basil King

(Page 15 of 16)

If we concede to the criminal the right to a further chance we concede it to ourselves. If we recognise the fact that the sinner on earth may redeem himself, working from error towards righteousness, the same principle should rule in the whole range of existence. There is nothing about the earth-life to make it the only phase of effort and probation. Effort and probation are probably conditions of eternity. They will be in our next experience as they have been in this, leading us on from strength to strength.

XXII

One main difference between the mind of the past and the modern mind is that the mind of the past tended to be static, while the mind of to-day is more and more attuned to a dynamic universe. Civilisation before the nineteenth century was accustomed to long periods with relatively little change. Most people spent their entire lives in the same town or the same countryside. In the class in which they were born they lived and died, with little thought of getting out of it. This being so they looked for the same static conditions after death as they saw before it. A changeless heaven appalled them with no sense of monotony, nor did a changeless hell do anything to shake their nerves. Their nerves were not easily shaken. They were a phlegmatic race, placid, unimaginative, reposeful.

Because we of to-day are more restless it does not follow that our views should be truer. We only know they are truer because we are so much nearer the truth than they had the opportunity to come. We prove that we are nearer the truth by our greater command of the Father's resources. If our whole horizon of truth were not broadened, we could not possess this command.

XXIII

Changing our static conception of life to that of a dynamic will to unfold, we see the climax we commonly call death as only a new step in unfoldment. Whatever I have been, the step must be one in advance. It would not be in accord with creative energy that I should go backward. The advance may entail suffering, since it is probable that it will give me a heightened perception of the wrong in my methods; but there are conditions in which suffering signifies advance.

And yet if I suffer it can only be with what I may call a curative suffering. It will be suffering that comes from the recognition of mistake; not the hopeless anguish of the damned. Having learned "how not to do it," I perceive "how to do it" - and go on.

But the perception of "how to do it" is precisely what most of us have been acquiring. I venture to think that few of us will come face to face with death without being more or less prepared for it. Life is so organised that, at its worst, all but the rare exceptions make progress daily, through obedience to the laws of righteousness.

In saying this we must count as righteousness not merely the carrying out of a rule of thumb laid down by man's so-called morality, or the technical regulations prescribed by the churches for the use of their adherents; we must include every response to every high call. We must remember that all a man does in the way of effort to be a good son, a good brother, a good husband, a good father, a good workman, a good citizen, is of the nature of slowly creeping forward. Above every other form of training of the self this endeavour determines a man's spiritual standing, and his state of worthiness. He may know some failure in each of these details; and yet the fact that in the main he is set - as I am convinced the great majority are set - toward fulfilling his responsibilities helps him to be ready when the time comes to put the material away.

The great common sense of the nations brought us to this perception during the years when the young men of the world were going down like wheat before the reaping machine. For the most part, doubtless, they were young men in whom the ladies who attend our churches would have seen much to reprimand. The moral customs of their countries were possibly held by them lightly. The two points which constitute pretty nearly all of American morality they may have disregarded. And yet we felt that their answer to the summons, which to them at least was a summons to sacrifice, showed them as men who had largely worked out their redemption. Whatever our traditions, we were sure that those who were ready to do anything so great could go to the Father without fear.

But war calls for no more than a summing up and distillation of the qualities we cultivate in peace. These men were ready because homes, offices, banks, shops, factories, and farms had trained them to be ready. So they are training all of us. Traditions help; the churches help; but when it comes to the directing of the life toward righteousness - the effort to do everything rightly - no one thing has the monopoly.

XXIV

Going to the Father without fear! All the joy of life seems to me to hang on that little phrase. I used it just now of the young men who passed over from the battlefield; but I used it there with limitations. Going to the Father without fear is a privilege for every minute of the day. More and more knowledge of the Father is the progress for which we crave, since more knowledge of the Father means a fuller view of all that makes up the spiritual universe. Into that knowledge we are advancing every hour we live; into that knowledge we shall still be advancing at the hour when we die. The Father will still be showing us something new; the something new will still be showing us the Father.

It will be something new, as we can receive it. He who can receive little will be given little; he who can receive much will be given much. In growth all is adjusted to capacity; it is not meant to shock, force, or frighten. The next step in growth being always an easy step, I can feel sure of moving onwards easily - "from strength to strength," in the words of one of the Songs for the Sons of Korah, "until unto the God of gods appeareth everyone of them in Zion."

About the Author

William Benjamin Basil King (1859-1928) was a Canadian-born clergyman who became a writer after retiring from the clergy due to loss of eyesight and thyroid disease. His novels and non-fiction were spiritually oriented. King retired from the clergy in 1900 due to illness, and began writing. His anonymously published novel The Inner Shrine, about a French Irish girl whose husband is killed in a duel, became very popular when published in 1909. King wrote a number of best-selling works.