[Footnote: New
York Times, Feb. 22, 1914.]
Bergson's philosophy has aroused a new interest in many theological
questions. The dogmas of theology, philosophy holds itself free to
criticize; they are for it problems. The teleological arguments of the
older theologians have had to be left behind. "We are fearfully and
wonderfully made," no doubt, but not perfectly, and the arguments in
favour of an intelligent contriver (cf. The Bridgewater Treatises) which
showed the greatest plausibility, were made meaningless by Darwin's
work. Further, Evoluton knows no break. We cannot believe in the
doctrines of the "fall" or in "original sin," for Evolution means a
progress from lower to higher forms. Thus we see that many of the older
forms of theological statement call for revision. Bergson has done much
to stimulate a keener and fresher theological spirit which will express
God in a less static and less isolated form, so that we shall not have
the question asked, either by children or older folks, "What does God
do?"
It should be noted before closing this section that the religious
consciousness is tempted to take Bergson's views on Soul and Body to
imply more than they really do. The belief in Immortality which Western
religion upholds is not a mere swooning into the being of God, but a
perfect realization of our own personalities. It is only this that is an
immortality worthy of the name. To regard souls as Bergson does, as
merely "rivulets" into which the great stream of Life has divided, does
not do sufficient justice to human individuality.
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