THE GRAND QUESTIONS OF LIFE.

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. THE GRAND QUESTIONS OF LIFE.

CHAPTER I. THE GRAND QUESTIONS OF LIFE.

We are now living through the period of demolition. In morals, in social life, in politics, in medicine, and in religion, there is a universal upturning of foundations.

But the day of reconstruction seems to be looming in the orient, and now the grand question is, Are there any sure and universal principles that will evolve a harmonious system in which all shall agree? Or, is the only unity to be anticipated that which results from the unsatisfactory conclusion that all must "agree to disagree?"

The first alternative is believed to be in our future; and it is hoped that this volume will contribute something toward evolving such principles of reconstruction.

In some happily constituted minds and singularly favorable circumstances, the passages of this life are almost uniformly happy, and no clouds ever shut out the sunshine of a cheerful existence.

But, as a general rule, the farther we advance in life, the more solemn become our convictions that its experiences are stormy, sad, disappointing, and unsatisfactory. And the nobler the mind and the more exalted its aspirations, the more surely are these lessons read and understood.

If we turn aside from the lower haunts of poverty, vice, and crime, and look only at the more favored classes, we find men toiling for years and years to build up schemes which, in some sudden shock, crumble and pass away; or, are their high hopes accomplished, some bitter ingredient mingles with the cup of success, that turns it to gall.

And so, in heart-histories, the tenderest ties are formed, as it would seem, only to be wrenched and torn. The young heart gives its fresh impassioned love to its appropriate object, and, just at the happy consummation, death or desertion forever ends life's brightest experience.

The young parents receive their first-born with untold rapture, and then some disease or accident turns it to a hopeless idiot or ceaseless sufferer.

The young husband lays at once his first love and his first born in the same grave. The tender parents spend years and years of care and effort to rear a darling child, and at the culmination of their hopes the flower is cut down.

Business or misfortune severs those whose chief happiness would be to live together. The long-tried friends of early life are thrown into painful antagonisms that end their friendship. The conflicts of interest and party develop conduct and character that shatter confidence in men and tempt to misanthropy.

In short, there are seasons when a thoughtful and tender spirit is tempted to feel as if some malignant power were commissioned to seek out all that is most beautiful, harmonious, and delightful in the experience of our race, only to imbitter, confound, and destroy.

And even where the experience of life has been the most favorable, as its closing years come on early friends pass away, the capacities and resources of enjoyment diminish, and the dim cloud that shrouds the closing vista awakens solemn and anxious meditations on the untried and silent future. Such experiences bring forth the heart-yearning questions that come, as it were, from the united voice of sad and suffering humanity:

"Is there a God that controls the destinies of man? If so, what are his character and designs? Is this sad life our only portion, or shall we live beyond the grave? If there is another life before us, what influence has our conduct and character here on its solemn destinies?

Are we left to our own unaided faculties to reason out from the nature of things around us the replies to these momentous questions, or has the Author of our being given some direct revelation to guide us?

If such a revelation exists, is it made accessible to all, or must one portion of our race necessarily depend on fallible and interested interpreters?

Does this revelation agree with reason and experience, and does it contain all that we need both for safe guidance and for peace of mind?

It is believed that, in the following pages, it will be seen that every mind, of even only ordinary capacity, is furnished with the means of answering all these questions, and with as much certainty as appertains to the ordinary practical questions of this life.

At the same time, it will appear that most of the difficulties and diversities of opinions in religious matters have mainly resulted from neglecting these means of obtaining truth and peace, and that the "good times coming" are all depending on the proper use of these means.

As introductory to the first main topic, it is important to refer to the fact that, in all languages, man is recognized as possessing what is called reason. He is called a reasonable being and a reasoning being, and it is claimed that it is his reason that places him at the head of creation in this world.

Again, in discussions on truth and duty, all men seem to agree that there is such a thing as reason, and that it is, more or less, to be made the umpire in settling all disputed points. It is true that very few seem to have a clear and definite idea of what this reason is, or how it is to be made an umpire. But all allow that there is such a thing, and that it has a very important office in deciding questions of truth and duty.

Then, again, among more scientific men, we hear constant reference made to our "intuitions" and our "intuitive knowledge," as if there were some fixed truths which are superior to all others. It is true, that when we come to inquire specifically as to what are these intuitions, we often find them to be acquired notions, and sometimes such as are unsupported by any evidence, or even contrary to the best kind of evidence. Nevertheless, those who use these terms all agree in the fact that there are "intuitions" and "intuitive knowledge," which are superior to any other kinds of knowledge, and involve a certainty of conviction which no reasoning can overthrow.

Then, as we advance still higher in the world of letters, we find metaphysicians and philosophers assuming that a belief in certain truths is implanted in all rational minds by the Creator as a necessary part of their constitution, and that these truths are the foundation of most of our acquired knowledge. The truths or principles of mind thus recognized are called by various names, such as reason, the principles of reason, the primary truths, the intuitions, the intuitive truths, the fundamental truths, the principles of common sense, the categories, etc.

The grand difficulty on this subject has been, that while all agree in the existence of such implanted truths, there has never been any test for deciding which are these truths, in distinction from our acquired notions.

It is the object of the succeeding chapter to present the most important of these truths, and also to set forth an infallible test by which they may be distinguished from every other kind of knowledge.

And this attempt is made with a full conviction that success in such an effort is to be the foundation of that harmony of reconstruction which has been indicated as provided for the future.

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