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Page 6 - Hannah Whitall Smith-2

Hope for All Generations and Nations - page 7

 

Chapter XXIII
The Unselfishness of God

 

I have always felt that this time my real discovery of the unselfishness of God began. Up to then, while I had rejoiced in the salvation for myself that I had discovered, I had been secretly beset from time to time with a torturing feeling that, after all, it was rather a selfish salvation, both for him and for me. How could a good God enjoy himself in Heaven, knowing all the while that a large proportion of the beings he had himself created were doomed to eternal misery, unless he were a selfish God? I had known that the Bible said that he was a God of love, and I had supposed that it must be true, but always there had been at the bottom of my mind this secret feeling that his love could not stand the test of comparison with the ideal of love in my own heart. I knew that, poor and imperfect as my love must be, I could never have enjoyed myself in Heaven while one of my children, no matter how naughty, was shut out; and that he could and did enjoy himself, while countless thousands of his children were shut out, seemed to me a failure in the most essential element of love. So that, grateful as I had felt for the blessings of forgiveness and of a sure and certain hope of Heaven for myself, I still had often felt as if after all the God I worshiped was a selfish God, who cared more for his own comfort and his own glory than he did for the poor suffering beings he had made. But now I began to see that the wideness of God's love was far beyond any wideness that I could even conceive of; and that if I took all the unselfish love of every mother's heart the whole world over, and piled it all together, and multiplied it by millions, I would still only get a faint idea of the unselfishness of God.

I had always thought of him as loving, but now I found out that he was far more than loving: -- he was love, love embodied and ingrained. I saw that he was, as it were, made out of love, so that in the very nature of things he could not do anything contrary to love. Not that he would not do it, but actually could not, because love was the very essence of his being. I saw that the law of love, like the law of gravitation, is inevitable in its working, and that God is, if I may say so, under this law, and cannot help obeying it. I saw that, because he is love, he simply, in the very nature of things, must be loving. It is not a matter of choice with him, but a matter of necessity. And I saw that, once this fact was made known, to trust in this God of love would be as natural as to breathe. Every doubting question was answered, and I was filled with an illimitable delight in the thought of having been created by such an unselfish God. I saw that as a matter of course the fact of his being our creator was an absolute guarantee that he would care for us, and would make all things work together for our good. The duties of ownership blazed with tremendous illumination. Not its rights, of which I had hitherto chiefly thought, but its duties, the things ownership necessarily demands of its owner. I saw that just as in a civilized community people are compelled by public opinion, or if necessary by the law, to take proper care of things that belong to them, so our Creator, by the laws of common morality, is compelled to take proper care of the creatures he has created, and must be held responsible for their well being.

It was all so glorious that it often seemed too good to be true, that we actually did belong to such an unselfish God; that many a time, when a fresh insight into his goodness would come over me, I would be obliged to get my Bible and open it at the texts that declared we really were his property, and put my fingers on them, and read them aloud, just to reassure myself that they did actually say, without any limitations, that he was my owner.

The expression "Remember thy Creator" assumed a totally different aspect to me. I had always thought of it as a kind of threat held over us into good behavior; but now it seemed full of the most delightful warrant and assurance that all was well for the creatures this unselfish Creator had created. I saw that God was good, not religiously good only, but really and actually good in the truest sense of the word, and that a good Creator was of course bound to make every thing go right with the creatures he had created. And the fact that nothing was hid from his eyes, which had once been so alarming, now began to seem the most delightful fact in the whole universe, because it made it certain that he knew all about us, and would therefore be able to do his best for us.

My own feelings as a mother, which had heretofore seemed to war with what I had believed of God, now came into perfect harmony.

My children have been the joy of my life. I cannot imagine more exquisite bliss than comes to one sometimes in the possession and companionship of a child. To me there have been moments, when my arms have been around my children, that have seemed more like what the bliss of Heaven must be than any other thing I can conceive of; and I think this feeling has taught me more of what are God's feelings towards his children than anything else in the universe. If I, a human being with limited capacity, can find such joy in my children, what must God, with his infinite heart of love, feel towards his. In fact most of my ideas of the love and goodness of God have come from my own experience as a mother, because I could not conceive that God would create me with a greater capacity for unselfishness and self-sacrifice than he possessed himself; and since this discovery of the mother heart of God I have always been able to answer every doubt that may have arisen in my mind, as to the extent and quality of the love of God, by simply looking at my own feelings as a mother. I cannot understand the possibility of any selfishness on the mother's part coming into her relation to her children. It seems to me a mother, who can be selfish and think of her own comfort and her own welfare before that of her children, is an abnormal mother, who fails in the very highest duty of motherhood.

If one looks at what we call the lower creation, one will see that every animal teaches us this supreme duty of self-sacrifice on the part of the mother.

The tiger mother will suffer herself to be killed rather than that harm should come to her offspring. She will starve that they may have food. Could our God do less? I speak of self-sacrifice, but I cannot truthfully call it sacrifice. Any true mother, who knows the reality of motherhood, would scorn the idea that the care of her children involved a sacrifice, in the ordinary sense of sacrifice, on her part. It may involve trouble or weariness but not what I would call sacrifice. The sacrifice would be if she were not allowed to care for them, not if she were. I know no more fallacious line of argument than that which is founded upon the idea that children ought to be grateful for the self-sacrifice on the mother's part. Her claim to love and consideration on the part of her children depends altogether to my mind upon how true a mother she has been in the sense I describe; and I believe that thousands of disappointed mothers, who have not received the gratitude and consideration they would like, have only themselves to thank, because they have demanded it, instead of having won it. All this has taught me to understand God's feelings towards us; that what we call self-sacrifice on the part of Christ was simply the absolutely necessary expression of his love for us; and that the amazing thing would have been, not that he did it, but if he had not done it.

Since I had this insight of the mother-heart of God, I have never been able to feel the slightest anxiety for any of his children; and by his children I do not mean only the good ones, but I mean the bad ones just as much. Are we not distinctly told, that the Good Shepherd leaves the ninety and nine good sheep in order to find the one naughty sheep that is lost, and that he looks for it until he finds it? And, viewed in the light of motherhood, has not that word "lost" a most comforting meaning, since nothing can be a lost thing that is not owned by somebody, and to be lost means only, not yet found? The lost gold piece is still gold, with the image of the King upon it; the lost sheep is a sheep still, not a wolf; the lost son has still the blood of his father in his veins. And if a person is a lost sinner, it only means that he is owned by the Good Shepherd, and that the Good Shepherd is bound, by the very duties of his ownership, to go after that which is lost, and to go until he finds it. The word "lost" therefore, to my mind, contains in itself the strongest proof of ownership that one could desire. Who can imagine a mother with a lost child ever having a ray of comfort until the child is found, and who can imagine a God being more indifferent than a mother? In fact, I believe that all the problems of the spiritual life, which are often so distressing to conscientious souls, would vanish like mist before the rising sun, if the full blaze of the mother-heart of God should be turned upon them.

Moreover I saw that, since it was declared we were created in the image of God, we were bound to believe that the best in us, and not the worst, was the reflection of that image, and that therefore things which to us in our best moments looked selfish, or unkind, or unjust, or self-seeking, must never, no matter what the "seeming", be attributed to God. If he is unselfish, he must be at least as unselfish as the highest human ideal; and of course we know he must be infinitely more.

All the texts in the Bible revealing God's goodness shone with a new meaning, and I saw that his goodness was not merely a patronizing benevolence, but was a genuine bona fide goodness that included unselfishness and consideration, and above all justice, which last has always seemed to me one of the very first elements of goodness. No unjust person could ever, in my opinion, lay the slightest claim to being good, let their outward seemings of goodness be as deceiving as they may. I had in short such an overwhelming revelation of the intrinsic and inherent goodness and unselfishness of God that nothing since has been able to shake it. A great many things in his dealings have been and still are mysteries to me; but I am sure they could all be explained on the basis of love and justice, if only I could look deep enough; and that some day I shall see, what now I firmly believe, that his loving kindness is really and truly over all his works.

I do not mean to say that all this acquaintance with God came to me at once; but I do mean to say that when I had that revelation on the tram-car in Philadelphia that day, a light on the character of God began to shine, that has never since waned in the slightest, and has only grown brighter and brighter with every year of my life. It is enough for me to say, "God is" and I have the answer to every possible difficulty.

The amazing thing is that I, in company with so many other Christians, had failed, with the open Bible before me, to see this; and that all sorts of travesties on the character of God, and of libels upon his goodness, can find apparently a welcome entrance into Christian hearts. To me such things became at this time well-nigh intolerable. I could listen patiently, and even with interest, to any sort of strange and heretical ideas that did not touch the character of God, but the one thing I could not endure, and could not sit still to listen to, was anything that contained, even under a show of great piety, the least hint of a libel on his love or his unselfishness.

I shall never forget a memorable occasion in our own house, when a celebrated preacher from Boston was visiting us. The conversation at the breakfast table turned on the subject of God's love, and this preacher declared that you must not count on it too much, as there were limits as to what his love could endure, just as there were limits to a mother's love; and he went on to declare that there were certain sins a daughter could commit which the mother could never forgive, and which would forever close her heart and her home against her child, and he asserted that it was just so with God, and that he considered it was a grandmotherly religion that taught anything different.

I have no doubt his object was to combat my views on Restitution, although we were not talking on that subject; but he evidently wanted to convince me that God was not quite so foolishly loving as I thought. It was more than I could endure, to hear both mothers and the God who made mothers so maligned, and, although the speaker was my guest, I broke forth into a perfect passion of indignation, and, declaring that I would not sit at the table with any one who held such libelous ideas of God, I burst into tears and left the room, and entirely declined to see my guest again. I do not say this was right or courteous, or at all Christ-like, but it only illustrates how overwhelmingly I felt on the subject. The honor of God seemed to me of more importance than any ordinary rules of politeness. But I see now that I might have vindicated that honor in an equally effectual but more Christ-like way.

Still, to this day, the one thing which I find it very hard to tolerate, is any thing which libels the character of God. Nothing else matters like this, for all our salvation depends wholly and entirely upon what God is; and unless he can be proved to be absolutely good, and absolutely unselfish, and absolutely just, our case is absolutely hopeless. God is our salvation, and, if he fails us, in even the slightest degree, we have nowhere else to turn.

Page 8 - Rachael Abraham / Ivan Magog

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