The Problem of Pain

The lowest type, and one which is ‘love’ at all only by an extension of the word, is that which an artist feels for an artefact. God’s relation to man is pictured thus in Jeremiah’s vision of the potter and the clay,fn4 or when St Peter speaks of the whole Church as a building on which God is at work, and of the individual members as stones.fn5 The limitation of such an analogy is, of course, that in the symbol the patient is not sentient, and that certain questions of justice and mercy which arise when the ‘stones’ are really ‘living’ therefore remain unrepresented. But it is an important analogy so far as it goes. We are, not metaphorically but in very truth, a Divine work of art, something that God is making, and therefore something with which He will not be satisfied until it has a certain character. Here again we come up against what I have called the ‘intolerable compliment’. Over a sketch made idly to amuse a child, an artist may not take much trouble: he may be content to let it go even though it is not exactly as he meant it to be. But over the great picture of his life—the work which he loves, though in a different fashion, as intensely as a man loves a woman or a mother a child—he will take endless trouble—and would, doubtless, thereby give endless trouble to the picture if it were sentient. One can imagine a sentient picture, after being rubbed and scraped and recommenced for the tenth time, wishing that it were only a thumbnail sketch whose making was over in a minute. In the same way, it is natural for us to wish that God had designed for us a less glorious and less arduous destiny; but then we are wishing not for more love but for less.

Another type is the love of a man for a beast—a relation constantly used in Scripture to symbolise the relation between God and men; ‘we are his people and the sheep of his pasture’. This is in some ways a better analogy than the preceding, because the inferior party is sentient, and yet unmistakably inferior: but it is less good in so far as man has not made the beast and does not fully understand it. Its great merit lies in the fact that the association of (say) man and dog is primarily for the man’s sake: he tames the dog primarily that he may love it, not that it may love him, and that it may serve him, not that he may serve it. Yet at the same time, the dog’s interests are not sacrificed to the man’s. The one end (that he may love it) cannot be fully attained unless it also, in its fashion, loves him, nor can it serve him unless he, in a different fashion, serves it. Now just because the dog is by human standards one of the ‘best’ of irrational creatures, and a proper object for a man to love—of course, with that degree and kind of love which is proper to such an object, and not with silly anthropomorphic exaggerations—man interferes with the dog and makes it more lovable than it was in mere nature. In its state of nature it has a smell, and habits, which frustrate man’s love: he washes it, house-trains it, teaches it not to steal, and is so enabled to love it completely. To the puppy the whole proceeding would seem, if it were a theologian, to cast grave doubts on the ‘goodness’ of man: but the full-grown and full-trained dog, larger, healthier, and longer-lived than the wild dog, and admitted, as it were by Grace, to a whole world of affections, loyalties, interests, and comforts entirely beyond its animal destiny, would have no such doubts. It will be noted that the man (I am speaking throughout of the good man) takes all these pains with the dog, and gives all these pains to the dog, only because it is an animal high in the scale—because it is so nearly lovable that it is worth his while to make it fully lovable. He does not house-train the earwig or give baths to centipedes. We may wish, indeed, that we were of so little account to God that He left us alone to follow our natural impulses—that He would give over trying to train us into something so unlike our natural selves: but once again, we are asking not for more love, but for less.

A nobler analogy, sanctioned by the constant tenor of Our Lord’s teaching, is that between God’s love for man and a father’s love for a son. Whenever this is used, however (that is, whenever we pray the Lord’s Prayer), it must be remembered that the Saviour used it in a time and place where paternal authority stood much higher than it does in modern England. A father half apologetic for having brought his son into the world, afraid to restrain him lest he should create inhibitions or even to instruct him lest he should interfere with his independence of mind, is a most misleading symbol of the Divine Fatherhood. I am not here discussing whether the authority of fathers, in its ancient extent, was a good thing or a bad thing: I am only explaining what conception of Fatherhood would have meant to Our Lord’s first hearers, and indeed to their successors for many centuries. And it will become even plainer if we consider how Our Lord (though, in our belief, one with His Father and co-eternal with Him as no earthly son is with an earthly father) regards His own Sonship, surrendering His will wholly to the paternal will and not even allowing Himself to be called ‘good’ because Good is the name of the Father. Love between father and son, in this symbol, means essentially authoritative love on the one side, and obedient love on the other. The father uses his authority to make the son into the sort of human being he, rightly, and in his superior wisdom, wants him to be. Even in our own days, though a man might say it, he could mean nothing by saying, ‘I love my son but don’t care how great a blackguard he is provided he has a good time.’

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