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	*[[En:Mysteries of Religion and Science II]]		*[[En:Mysteries of Religion and Science II]]

	[[Kategorie:English\|~~Mysteriesofreligionandsciencei~~]]		{{SORTIERUNG:Religionscience}}
			[[Kategorie:English\|Mysteries of Religion and Science I]]

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	== Mysteries of Religion and Science [Part I] ==		== Mysteries of Religion and Science [Part I] ==

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	The Masonic Review - 1857		The Masonic Review - 1857

	== Chapter I ~~- MYSTERY~~ ==		=== Chapter I ===
	is the angel which comes to us in the still hours of the night, or the solitary musings of the day, and whispers to us words of wondrous import. She always bears about her a charm and a power of fascination which at once arrests our attention and we are all eye and all ear to her movements and her voice.		MYSTERY is the angel which comes to us in the still hours of the night, or the solitary musings of the day, and whispers to us words of wondrous import. She always bears about her a charm and a power of fascination which at once arrests our attention and we are all eye and all ear to her movements and her voice.

	A distinguished writer has said, "No sound mind is ever perplexed by the contemplation of mysteries. Indeed, they are a source of positive satisfaction and delight. If nothing were dark - if all around us and above us were clearly seen, the truth itself would appear stale and mean. Every thing truly great must transcend the powers of the human mind, and hence, if nothing were mysterious, there would be nothing worthy of our veneration and worship. It is mystery, indeed, which lends such unspeakable grandeur and variety to the scenery of the moral world; without it all will be clear it is true, but nothing will be grand. There would be lights but no shadows, and around the very lights themselves there would be nothing soothing and sublime, in which the soul might rest and the imagination revel." The truth of this sentiment commends itself to the experience of all. If there were no dark, impenetrable mysteries spreading away before the mind, taxing its energies and calling forth its mightiest efforts to pierce the gloom, there would soon be a stagnation of thought, and a Dead Sea would roll its leaden monotonous waves around us forever. It is affirmed by him who bears the appellation of the wisest man that ever lived, that "it is the glory of God to conceal a thing," and hence we infer that the very mystery with which we are surrounded, and which enshrouds the universe of matter and mind, more effectually develops the glory of God and enhances our bliss, than if there were no mysteries to excite our attention and wonder.		A distinguished writer has said, "No sound mind is ever perplexed by the contemplation of mysteries. Indeed, they are a source of positive satisfaction and delight. If nothing were dark - if all around us and above us were clearly seen, the truth itself would appear stale and mean. Every thing truly great must transcend the powers of the human mind, and hence, if nothing were mysterious, there would be nothing worthy of our veneration and worship. It is mystery, indeed, which lends such unspeakable grandeur and variety to the scenery of the moral world; without it all will be clear it is true, but nothing will be grand. There would be lights but no shadows, and around the very lights themselves there would be nothing soothing and sublime, in which the soul might rest and the imagination revel." The truth of this sentiment commends itself to the experience of all. If there were no dark, impenetrable mysteries spreading away before the mind, taxing its energies and calling forth its mightiest efforts to pierce the gloom, there would soon be a stagnation of thought, and a Dead Sea would roll its leaden monotonous waves around us forever. It is affirmed by him who bears the appellation of the wisest man that ever lived, that "it is the glory of God to conceal a thing," and hence we infer that the very mystery with which we are surrounded, and which enshrouds the universe of matter and mind, more effectually develops the glory of God and enhances our bliss, than if there were no mysteries to excite our attention and wonder.
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	Though we would not rush with reckless and inconsiderate daring		Though we would not rush with reckless and inconsiderate daring

			:"where angels fear to tread,"

	"where angels fear to tread,"

	or rudely seek to tear off the veil, or draw aside the curtain which has concealed the mysteries of the world from the eyes of the vulgar, yet we propose in a calm, quiet and courageous manner to bring what little ability we may possess to the investigation of those mysteries which for ages have excited the wonder of the world. We hold that nothing within the reach and range of thought, whether as pertaining to religion or science, mind or matter, time or eternity, is interdicted from the scrutiny of man, and that while in the language of the poet		or rudely seek to tear off the veil, or draw aside the curtain which has concealed the mysteries of the world from the eyes of the vulgar, yet we propose in a calm, quiet and courageous manner to bring what little ability we may possess to the investigation of those mysteries which for ages have excited the wonder of the world. We hold that nothing within the reach and range of thought, whether as pertaining to religion or science, mind or matter, time or eternity, is interdicted from the scrutiny of man, and that while in the language of the poet

			:"Felix qui potuit rerum cognoseere causas,"

	"Felix qui potuit rerum cognoseere causas,"

	man is also justified who seeks to explore the vast arcana, though it contain mysteries profound as eternity. It is only to nature which God has bound fast to the laws of necessity, that he says, "Thus far shalt thou go, but no farther." To the human intellect as an emanation from the Almighty mind, he has given a freedom equal to his own, and a scope boundless as eternity. Man was "created in knowledge," and to know all that lies within the province of knowledge this side of Omniscience itself, is the destiny of mind. The sin of primitive mind did not consist in aspirations for knowledge, even such as would raise him to a god, and impart to him a godlike power of intellect. His was a mind created to "search all things, even the deep things of God," and thus employed, "wisdom was justified of her child," It was not the intellect that led man astray from the laws of his being and happiness, but perversion of the affections, or their withdrawment from the source and centre of bliss, and allowing them to flow towards an object less than God. Just as the earth would lose its light and heat and beauty, by being withdrawn from the sun and wander on in darkness forever from the central orb; so man withdrew from God his Sun and source of light and holiness and love, and brought upon himself darkness, despair and death.		man is also justified who seeks to explore the vast arcana, though it contain mysteries profound as eternity. It is only to nature which God has bound fast to the laws of necessity, that he says, "Thus far shalt thou go, but no farther." To the human intellect as an emanation from the Almighty mind, he has given a freedom equal to his own, and a scope boundless as eternity. Man was "created in knowledge," and to know all that lies within the province of knowledge this side of Omniscience itself, is the destiny of mind. The sin of primitive mind did not consist in aspirations for knowledge, even such as would raise him to a god, and impart to him a godlike power of intellect. His was a mind created to "search all things, even the deep things of God," and thus employed, "wisdom was justified of her child," It was not the intellect that led man astray from the laws of his being and happiness, but perversion of the affections, or their withdrawment from the source and centre of bliss, and allowing them to flow towards an object less than God. Just as the earth would lose its light and heat and beauty, by being withdrawn from the sun and wander on in darkness forever from the central orb; so man withdrew from God his Sun and source of light and holiness and love, and brought upon himself darkness, despair and death.
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	TRUTH. - The light which truth sheds upon human steps is the only certain guide through this valley of tears. It is not only the "foundation of every, virtue," but will guide to the highest happiness.		TRUTH. - The light which truth sheds upon human steps is the only certain guide through this valley of tears. It is not only the "foundation of every, virtue," but will guide to the highest happiness.

			=== Chapter II - The Mystery of God ===

	== Chapter II - The Mystery of God ==


	WE shall not attempt to prove the existence of a great first eternal cause; for though there be no innate ideas of the existence of Gad, yet all nations, in every stage of mental development from the most ignorant and besotted up to the most thoroughly refined and educated, acknowledge his existence. It is as foreign to our subject as it is unnecessary in itself, to enter upon any argument either a priori or a posteriori, to prove the existence of a fact which as naturally impresses itself upon the conviction and consciousness of every intelligent being as the light of the sun. The labors of theologians in the field of metaphysical investigation, to prove a universally self-evident fact, have not only demonstrated the utter uselessness of the undertaking, but have made most apparent the truth of the assertion, that some will seek to be wise above what is written. Revelation in no part of its record or in any of its dispensations has attempted any thing of the kind. The existence of God from first to last is assumed as a fact not only not requiring any proof, but which could not be made more clear and palpable by any arguments that might be adduced. If holy men whose minds were pervaded by the infinite Spirit, and whose pens were touched with holy fire, entered upon no investigation or line of argument to prove the existence of God, it is, to say the least of it, a needless attempt on the part of uninspired man; nay more, it savors much of that bold and reckless temerity which prompts man with thoughtless presumption to invade a sanctuary where seraphs would fear to go.		WE shall not attempt to prove the existence of a great first eternal cause; for though there be no innate ideas of the existence of Gad, yet all nations, in every stage of mental development from the most ignorant and besotted up to the most thoroughly refined and educated, acknowledge his existence. It is as foreign to our subject as it is unnecessary in itself, to enter upon any argument either a priori or a posteriori, to prove the existence of a fact which as naturally impresses itself upon the conviction and consciousness of every intelligent being as the light of the sun. The labors of theologians in the field of metaphysical investigation, to prove a universally self-evident fact, have not only demonstrated the utter uselessness of the undertaking, but have made most apparent the truth of the assertion, that some will seek to be wise above what is written. Revelation in no part of its record or in any of its dispensations has attempted any thing of the kind. The existence of God from first to last is assumed as a fact not only not requiring any proof, but which could not be made more clear and palpable by any arguments that might be adduced. If holy men whose minds were pervaded by the infinite Spirit, and whose pens were touched with holy fire, entered upon no investigation or line of argument to prove the existence of God, it is, to say the least of it, a needless attempt on the part of uninspired man; nay more, it savors much of that bold and reckless temerity which prompts man with thoughtless presumption to invade a sanctuary where seraphs would fear to go.
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	But we leave this globe of fire and rock and earth, and soar to the nearest star and ask its history. Here silence reigns, or if it have inhabitants we may not hold converse with them, they speak a tongue we understand not. On and on we take our flight and soar		But we leave this globe of fire and rock and earth, and soar to the nearest star and ask its history. Here silence reigns, or if it have inhabitants we may not hold converse with them, they speak a tongue we understand not. On and on we take our flight and soar

			:"From world to luminous world afar,"

	"From world to luminous world afar,"

	until we make the circuit of the solar system and rest our wearied wings in the brightness of the sun, the centre as well as the first creation of the system which bears its name. Surveying all, we ask, when did these "morning stars sing together and shout for joy" over the period of their birth? But we have scarcely entered upon the threshold of creation. Suns innumerable, and systems which no arithmetical power can reach, rise before us and spread away in distances which no ken of man or telescope can discover. In the vast infinity of space there are stars whose light shot forth at their creation, so distant that their rays have not reached the earth, and there are bright orbs rolling on in their destined tracks, created centillions of ages ago, whose rays never will reach the earth even after millenniums of ages have pawed away.		until we make the circuit of the solar system and rest our wearied wings in the brightness of the sun, the centre as well as the first creation of the system which bears its name. Surveying all, we ask, when did these "morning stars sing together and shout for joy" over the period of their birth? But we have scarcely entered upon the threshold of creation. Suns innumerable, and systems which no arithmetical power can reach, rise before us and spread away in distances which no ken of man or telescope can discover. In the vast infinity of space there are stars whose light shot forth at their creation, so distant that their rays have not reached the earth, and there are bright orbs rolling on in their destined tracks, created centillions of ages ago, whose rays never will reach the earth even after millenniums of ages have pawed away.
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	Nothing can be so clear as the fact of the existence of a great eternal self-existent Being, from whom all things have emanated and to whom all things are allied, as an endless series of effects from this first great cause. This fact is as thoroughly impressed upon all intelligences, as the laws of matter upon material objects, or the laws of mind upon intellectual. The consciousness of this fact as much inheres in mind as attraction and cohesion inhere in matter; but the mystery of the fact will for ever remain a mystery, and so far as anything pertaining to its revelation is concerned, it is unapproached and will be unapproachable for ever.		Nothing can be so clear as the fact of the existence of a great eternal self-existent Being, from whom all things have emanated and to whom all things are allied, as an endless series of effects from this first great cause. This fact is as thoroughly impressed upon all intelligences, as the laws of matter upon material objects, or the laws of mind upon intellectual. The consciousness of this fact as much inheres in mind as attraction and cohesion inhere in matter; but the mystery of the fact will for ever remain a mystery, and so far as anything pertaining to its revelation is concerned, it is unapproached and will be unapproachable for ever.

			=== Chapter III - The Mystery of Jehovah's Attributes ===


	== Chapter III - The Mystery of Jehovah's Attributes ==


	IN our last Chapter we considered the mystery of the Divine existence; we shall now call attention to the mystery of the Divine attributes. All the attributes of God are co-eternal with his existence, even as matter and its attributes are co-existent, and as we cannot conceive of matter in any of its forms without connecting therewith its essential attributes, no more can we conceive of God only as in possession of those attributes essential to his nature and existence. Progress and development can only be predicated of creatures; perfection, absolute and eternal, from which nothing can be taken and to which nothing can be added, essentially and necessarily belong to the Creator. What he was away back in the infinitely remote periods of his own eternity existing alone, that he is this moment, and what he is now that he will be for ever, unchanged and unchangeable.		IN our last Chapter we considered the mystery of the Divine existence; we shall now call attention to the mystery of the Divine attributes. All the attributes of God are co-eternal with his existence, even as matter and its attributes are co-existent, and as we cannot conceive of matter in any of its forms without connecting therewith its essential attributes, no more can we conceive of God only as in possession of those attributes essential to his nature and existence. Progress and development can only be predicated of creatures; perfection, absolute and eternal, from which nothing can be taken and to which nothing can be added, essentially and necessarily belong to the Creator. What he was away back in the infinitely remote periods of his own eternity existing alone, that he is this moment, and what he is now that he will be for ever, unchanged and unchangeable.
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	Though all things come to pass as they were foreknown of God, yet there are some things that come to pass which were predetermined. These events of course are absolute and unavoidable. God predetermined the creation of the Universe with its suns and systems, and all the orders of intelligences from seraph to man. He also foreordained all the laws for the government of the physical and intellectual universe. He also determined the essential freedom of angels and men and endowed them with adequate power to obey all the laws of their being, and any other view of angels or men would make them beings of necessity, mere moral automata, entirely without moral character and without accountability. Hence, there could have been no such thing as sin in the world, unless indeed, we could conceive the horrid idea of making the Creator its author. It would be just the same as if matter should infract one of the laws by which it is governed, and should in consequence thereof be held accountable for the violation. The infinite knowledge of Jehovah took in the fall of angels and men as the result of an abuse of their freedom, and all the provisions growing out of that fall, as well as all the consequences, were alike predetermined. But though all thin is true, yet in man's nature, duty, and mysterious destiny, there are no dark inflexible decrees fixing from all eternity his fate. No terrible iron barrier frowns across his pathway to the world beyond. The same freedom to rise from the fall with gracious help provided by infinite love is his, and in the inception and development of this scheme of restoration a more glorious mystery has been opened up to man's vision than was ever before brought to the contemplation of the minds of angels.		Though all things come to pass as they were foreknown of God, yet there are some things that come to pass which were predetermined. These events of course are absolute and unavoidable. God predetermined the creation of the Universe with its suns and systems, and all the orders of intelligences from seraph to man. He also foreordained all the laws for the government of the physical and intellectual universe. He also determined the essential freedom of angels and men and endowed them with adequate power to obey all the laws of their being, and any other view of angels or men would make them beings of necessity, mere moral automata, entirely without moral character and without accountability. Hence, there could have been no such thing as sin in the world, unless indeed, we could conceive the horrid idea of making the Creator its author. It would be just the same as if matter should infract one of the laws by which it is governed, and should in consequence thereof be held accountable for the violation. The infinite knowledge of Jehovah took in the fall of angels and men as the result of an abuse of their freedom, and all the provisions growing out of that fall, as well as all the consequences, were alike predetermined. But though all thin is true, yet in man's nature, duty, and mysterious destiny, there are no dark inflexible decrees fixing from all eternity his fate. No terrible iron barrier frowns across his pathway to the world beyond. The same freedom to rise from the fall with gracious help provided by infinite love is his, and in the inception and development of this scheme of restoration a more glorious mystery has been opened up to man's vision than was ever before brought to the contemplation of the minds of angels.

			==See also==
			*[[En:Mysteries of Religion and Science II]]

			[[Kategorie:English\|Mysteriesofreligionandsciencei]]

Jens Rusch am 16. Juni 2011 um 14:51 Uhr

2011-06-16T14:51:30Z

← Nächstältere Version		Version vom 16. Juni 2011, 16:51 Uhr
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	Mysteries of Religion and Science [Part I]
	by		== Mysteries of Religion and Science [Part I] ==
	Valerius
			by Valerius, Source: [[Phoenixmasonry]]

	The Masonic Review - 1857		The Masonic Review - 1857

	Chapter I		== Chapter I - MYSTERY ==
			is the angel which comes to us in the still hours of the night, or the solitary musings of the day, and whispers to us words of wondrous import. She always bears about her a charm and a power of fascination which at once arrests our attention and we are all eye and all ear to her movements and her voice.
	~~MYSTERY~~ is the angel which comes to us in the still hours of the night, or the solitary musings of the day, and whispers to us words of wondrous import. She always bears about her a charm and a power of fascination which at once arrests our attention and we are all eye and all ear to her movements and her voice.

	A distinguished writer has said, "No sound mind is ever perplexed by the contemplation of mysteries. Indeed, they are a source of positive satisfaction and delight. If nothing were dark - if all around us and above us were clearly seen, the truth itself would appear stale and mean. Every thing truly great must transcend the powers of the human mind, and hence, if nothing were mysterious, there would be nothing worthy of our veneration and worship. It is mystery, indeed, which lends such unspeakable grandeur and variety to the scenery of the moral world; without it all will be clear it is true, but nothing will be grand. There would be lights but no shadows, and around the very lights themselves there would be nothing soothing and sublime, in which the soul might rest and the imagination revel." The truth of this sentiment commends itself to the experience of all. If there were no dark, impenetrable mysteries spreading away before the mind, taxing its energies and calling forth its mightiest efforts to pierce the gloom, there would soon be a stagnation of thought, and a Dead Sea would roll its leaden monotonous waves around us forever. It is affirmed by him who bears the appellation of the wisest man that ever lived, that "it is the glory of God to conceal a thing," and hence we infer that the very mystery with which we are surrounded, and which enshrouds the universe of matter and mind, more effectually develops the glory of God and enhances our bliss, than if there were no mysteries to excite our attention and wonder.		A distinguished writer has said, "No sound mind is ever perplexed by the contemplation of mysteries. Indeed, they are a source of positive satisfaction and delight. If nothing were dark - if all around us and above us were clearly seen, the truth itself would appear stale and mean. Every thing truly great must transcend the powers of the human mind, and hence, if nothing were mysterious, there would be nothing worthy of our veneration and worship. It is mystery, indeed, which lends such unspeakable grandeur and variety to the scenery of the moral world; without it all will be clear it is true, but nothing will be grand. There would be lights but no shadows, and around the very lights themselves there would be nothing soothing and sublime, in which the soul might rest and the imagination revel." The truth of this sentiment commends itself to the experience of all. If there were no dark, impenetrable mysteries spreading away before the mind, taxing its energies and calling forth its mightiest efforts to pierce the gloom, there would soon be a stagnation of thought, and a Dead Sea would roll its leaden monotonous waves around us forever. It is affirmed by him who bears the appellation of the wisest man that ever lived, that "it is the glory of God to conceal a thing," and hence we infer that the very mystery with which we are surrounded, and which enshrouds the universe of matter and mind, more effectually develops the glory of God and enhances our bliss, than if there were no mysteries to excite our attention and wonder.
Zeile 39:		Zeile 39:


	Chapter II		== Chapter II - The Mystery of God ==
	The Mystery of God

	WE shall not attempt to prove the existence of a great first eternal cause; for though there be no innate ideas of the existence of Gad, yet all nations, in every stage of mental development from the most ignorant and besotted up to the most thoroughly refined and educated, acknowledge his existence. It is as foreign to our subject as it is unnecessary in itself, to enter upon any argument either a priori or a posteriori, to prove the existence of a fact which as naturally impresses itself upon the conviction and consciousness of every intelligent being as the light of the sun. The labors of theologians in the field of metaphysical investigation, to prove a universally self-evident fact, have not only demonstrated the utter uselessness of the undertaking, but have made most apparent the truth of the assertion, that some will seek to be wise above what is written. Revelation in no part of its record or in any of its dispensations has attempted any thing of the kind. The existence of God from first to last is assumed as a fact not only not requiring any proof, but which could not be made more clear and palpable by any arguments that might be adduced. If holy men whose minds were pervaded by the infinite Spirit, and whose pens were touched with holy fire, entered upon no investigation or line of argument to prove the existence of God, it is, to say the least of it, a needless attempt on the part of uninspired man; nay more, it savors much of that bold and reckless temerity which prompts man with thoughtless presumption to invade a sanctuary where seraphs would fear to go.		WE shall not attempt to prove the existence of a great first eternal cause; for though there be no innate ideas of the existence of Gad, yet all nations, in every stage of mental development from the most ignorant and besotted up to the most thoroughly refined and educated, acknowledge his existence. It is as foreign to our subject as it is unnecessary in itself, to enter upon any argument either a priori or a posteriori, to prove the existence of a fact which as naturally impresses itself upon the conviction and consciousness of every intelligent being as the light of the sun. The labors of theologians in the field of metaphysical investigation, to prove a universally self-evident fact, have not only demonstrated the utter uselessness of the undertaking, but have made most apparent the truth of the assertion, that some will seek to be wise above what is written. Revelation in no part of its record or in any of its dispensations has attempted any thing of the kind. The existence of God from first to last is assumed as a fact not only not requiring any proof, but which could not be made more clear and palpable by any arguments that might be adduced. If holy men whose minds were pervaded by the infinite Spirit, and whose pens were touched with holy fire, entered upon no investigation or line of argument to prove the existence of God, it is, to say the least of it, a needless attempt on the part of uninspired man; nay more, it savors much of that bold and reckless temerity which prompts man with thoughtless presumption to invade a sanctuary where seraphs would fear to go.
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	Chapter III
	The Mystery of Jehovah's Attributes		== Chapter III - The Mystery of Jehovah's Attributes ==


	IN our last Chapter we considered the mystery of the Divine existence; we shall now call attention to the mystery of the Divine attributes. All the attributes of God are co-eternal with his existence, even as matter and its attributes are co-existent, and as we cannot conceive of matter in any of its forms without connecting therewith its essential attributes, no more can we conceive of God only as in possession of those attributes essential to his nature and existence. Progress and development can only be predicated of creatures; perfection, absolute and eternal, from which nothing can be taken and to which nothing can be added, essentially and necessarily belong to the Creator. What he was away back in the infinitely remote periods of his own eternity existing alone, that he is this moment, and what he is now that he will be for ever, unchanged and unchangeable.		IN our last Chapter we considered the mystery of the Divine existence; we shall now call attention to the mystery of the Divine attributes. All the attributes of God are co-eternal with his existence, even as matter and its attributes are co-existent, and as we cannot conceive of matter in any of its forms without connecting therewith its essential attributes, no more can we conceive of God only as in possession of those attributes essential to his nature and existence. Progress and development can only be predicated of creatures; perfection, absolute and eternal, from which nothing can be taken and to which nothing can be added, essentially and necessarily belong to the Creator. What he was away back in the infinitely remote periods of his own eternity existing alone, that he is this moment, and what he is now that he will be for ever, unchanged and unchangeable.

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2011-06-16T14:48:45Z

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