If the reader who is unfamiliar with scientific things will obtain and read Metchnikoff’s “Nature of Man,” he will find there an interesting summary of the biological facts that bear upon and destroy the delusion that there is such a thing as individual perfection, that there is even ideal perfection for humanity.  With an abundance of convincing instances Professor Metchnikoff demonstrates that life is a system of “disharmonies,” capable of no perfect way, that there is no “perfect” dieting, no “perfect” sexual life, no “perfect” happiness, no “perfect” conduct.  He releases one from the arbitrary but all too easy assumption that there is even an ideal “perfection” in organic life.  He sweeps out of the mind with all the confidence and conviction of a physiological specialist, any idea that there is a perfect man or a conceivable perfect man.  It is in the nature of every man to fall short at every point from perfection.  From the biological point of view we are as individuals a series of involuntary “tries” on the part of an imperfect species towards an unknown end.

Our spiritual nature follows our bodily as a glove follows a hand.  We are disharmonious beings and salvation no more makes an end to the defects of our souls than it makes an end to the decay of our teeth or to those vestigial structures of our body that endanger our physical welfare.  Salvation leaves us still disharmonious, and adds not an inch to our spiritual and moral stature.

2.  What is damnation?

Let us now take up the question of what is Sin? and what we mean by the term “damnation,” in the light of this view of human reality.  Most of the great world religions are as clear as Professor Metchnikoff that life in the world is a tangle of disharmonies, and in most cases they supply a more or less myth-like explanation, they declare that evil is one side of the conflict between Ahriman and Ormazd, or that it is the punishment of an act of disobedience, of the fall of man and world alike from a state of harmony.  Their case, like his, is that this world is damned.

We do not find the belief that superposed upon the miseries of this world there are the still bitterer miseries of punishments after death, so nearly universal.  The endless punishments of hell appear to be an exploit of theory; they have a superadded appearance even in the Christian system; the same common tendency to superlatives and absolutes that makes men ashamed to admit that God is finite, makes them seek to enhance the merits of their Saviour by the device of everlasting fire.  Conquest over the sorrow of life and the fear of death do not seem to them sufficient for Christ’s glory.