Doubts, which frequently settle down into definite agnosticism, beset the man who is

given to great intellectual activity. And then, too, the fact remains that we cannot by
sheer reasoning come to any definite conclusions as to any of the great questions which
most concern our happiness. No one can by searching find out God – reach definite
knowledge concerning him, his existence, nature, and character; or be assured of the fact
of there being an overruling Providence, of the efficacy of prayer, of a life beyond the
grave, or of the immortality of the soul. Probable or plausible opinions may be formed,
but certainty comes only by revelation and faith. …
“Science boasts vaingloriously of her progress, yet mocks us with her grand
discovery of progress through pain, telling of small advantages for the few purchased by
enormous waste of life, by internecine conflict and competition, and by a deadly struggle
with Nature herself, ‘red in tooth and claw with ravin,’ greedy to feed on the offspring of
her own redundant fertility.
The revelations of geology and astronomy deepen our depression. The littleness of
our lives and the insignificance of our concerns become more conspicuous in comparison
with the long and slow procession of the aeons which have gone before, and with the vast
ocean of being around us, driven and tossed by enormous, complicated, and unresting
forces. A new significance is thus given to the words, ‘In much wisdom is much grief;
and he that increaseth knowledge increaseth sorrow’” (Tyler)
In his celebrated engraving of ‘Melancolia,’ Albert Durer has with wonderful skill
depicted this mood of intellectual depression. He represents a winged figure, that of a
woman seated by the seashore and looking intently into the distance, with bent brows and
proud, pensive demeanour. Her thoughts are absorbed in somber meditation, and her
wings are folded. A closed book is in her lap. Near her stands a dial-plate, and above it a
bell, that strikes the hours as they pass. The sun is rapidly nearing the horizon-line, and
darkness will soon enshroud the earth. In her right hand she holds a compass and a
circle, emblematic of that infinity of time and space upon which she is meditating.
Around her are scattered the various implements of art, and the numerous appliances of
science. They have served her purpose, and she now casts them aside, and listlessly
ponders on the vanity of all human calculations. Above her is an hour-glass, in which the
sands are running low, emblematic of the shortness of the time yet left for fresh schemes
and efforts.
In like manner the Preacher found that on the moral side increase of knowledge
meant increase of sorrow. Knowledge of the true ideal only made him the more
conscious of the distance we are from it, and of the hopelessness of our efforts to reach it.
The further the research is carried, the more abundant is the evidence discoverable of our
moral nature being in a condition of disorder. We find that conscience too often reigns
without governing, that natural appetites and desires refuse to submit to her rule, that
often motives and feelings which she distinctly condemns, such as pride, envy,
selfishness, and cruelty, direct and animate our conduct.
All schools of philosophy have recognized the fact of moral disorder in our nature. It
is, needed, unfortunately too evident to be denied or explained away. Aristotle says, “We
are more naturally disposed towards those things which are wrong, and more easily
carried away to excess than to propriety of conduct.” And Hume, “We naturally desire
what is forbidden, and often take a pleasure in performing actions merely because they
are unlawful. The notion of duty when opposite to the passions is not always able to
overcome them; and when it fails of that effect, is apt rather to increase and irritate them,
by producing an opposition in our motives and principles.” But it is not necessary to
multiply testimony to a fact so generally acknowledged.
How this moral disorder originated in human nature is a problem which philosophy is
unable to solve, just as it is lacking in ability to correct it. It can discern the symptoms
and character of the disease, and describe the course it takes, but cannot cure it. And so
the existence of disturbing and lawless forces in our moral nature, the power of evil habit,
the social inequalities and disorders which result from the perversity of the individuals of
whom society is made up. And the varying codes of morals which exist in the world, are
all calculated to distress and perplex him who seeks to make that straight which is
crooked, and to supplement that which is defective. Increase of knowledge brings
increase of sorrow.

The Pulpit Commentary, Ecclesiastes p. 30-31, Ecclesiastes 2:12-18, (J. Willcock)

Gold Nugget 166

The Dearth of Worldly Knowledge

goldnugget.posterous.com

Postscript: (CAH)

It should be noted that this discourse does not suggest that man can not comprehend
God or His plans to the degree necessary towards achieving a successful and happy life,
but that it is impossible to depend solely on knowledge gained from science and from
worldly observation. Without the revelation delivered from God to man, we could only
achieve an imperfect and distorted image of God: imperfect because of mans’ limitations
and distorted because of mans’ selfish-motives. Without revelation we could obtain no
real peace within ourselves concerning our ultimate potential destiny. This peace is the
crown of our spiritual blessings during our life on this tiny pebble we call earth.
The natural world discloses only hints of the real, but unseen, spiritual dimensions of
the universe. Without revelation there would be no certainty and, therefore, no hope of
overcoming the natural weaknesses that contribute to the battles that we fight daily
between the worldly and the spiritual. Without Godly revelation we would all succumb to
death and have no manner of knowing that there was One who came, lived and died for
all, and that through that universal sacrifice, we all can become holy and acceptable to
the Holy One and fit for His habitation. Without revelation we would have no certain
knowledge of the endless spiritual life that can be obtained, or of the endless spiritual
death that will result for those who choose the natural over the spiritual.
It must also be noted that there are suggestions within the discourse of the doctrine of
the “natural depravity” of man. However, this is not a universal doctrine of all who
profess themselves as Christians. It should be well considered that as God’s creations,
we are created perfect, but that because we live in a natural (physical) world and
because the temporary ruler of the word (the Prince of the air) is allowed to “sparkle”
for a time and appeal to mans natural (worldly) passions, that this is the reason for the
moral confusion and deterioration that so obviously exist in the world. No man, however
strong spiritually, is exempt from these temptations. Our will is our own and we are free
to chose out own way. We are not corrupted from the inside out, but from the several and
powerful influences from without.
The natural road is broad (proud), twisted (uncertain), confused (contradictory) and
crowded (naturally influenced)). It leads, at best, to nowhere; at worst to an eternally
dark, pained and Godless existence – devoid of love and goodness..
The spiritual path is narrow (humble), straight (certain) and simple (one way), and
few (spiritually discerned)) there are who find it. It leads at worst to nowhere; at best to
an eternal life, in an eternal place, in an eternal and Godful dimension called Heaven –
with absolute goodness and unlimited love.
It is ultimately a matter of faith: faith in the natural and limited knowledge of man or
faith in the Divine revelations delivered through the agency of man. – CAH

I Corinthians 2:1-2, 4-7, 10-11, 13-15, 16

“And I, brethren, when I came to you, did not come with excellence of speech or of
wisdom declaring to you the testimony of God. For I determined not to know anything
among you except Jesus Christ and Him crucified. … And my speech and my preaching
were not with persuasive words of human wisdom, but in demonstration of the Spirit
and of power, that your faith should not be in the wisdom of men but in the power of
God.
However, we speak wisdom among those who are mature, yet not the wisdom of
this age … But we speak the wisdom of God in a mystery, the hidden wisdom of God
ordained before the ages for our glory. …
But God as revealed them to us through His Spirit. For the Spirit searches all things,
yes, the deep things of God. … These things we also speak, not in words which man’s
wisdom teaches but which the Holy Spirit teaches … But the natural man does not
receive the things of the Spirit of God, for they are foolishness to him; nor can he know
them, because they are spiritually discerned. … But we have the mind of Christ.”