 Title page for God the Invisible King (1917) | |
| Author | H. G. Wells |
|---|---|
| Country | United Kingdom |
| Language | English |
| Genre | Theology |
| Publisher | Cassell |
Publication date | 1917 |
| Media type | Print (hardback) |
| Pages | 174 |
God the Invisible King is a theological tract published by H. G. Wells in 1917.
Wells describes his aim as to state "as forcibly and exactly as possible the religious belief of the writer." [1] He distinguishes his religious beliefs from Christianity, and warns readers that he is "particularly uncompromising" on the doctrine of the Trinity, which he blames on "the violent ultimate crystallization of Nicaea." [2] He pleads for a "modern religion" or "renascent religion" that has "no revelation and no founder." [3]
Wells rejects any belief related to God as Nature or the Creator, confining himself to the "finite" God "of the human heart." [4] He devotes a chapter to misconceptions about God that are due to mistaken "mental elaboration" as opposed to "heresies of speculation," and says that the God in which he believes has nothing to do with magic, providence, quietism, punishment, the threatening of children, or sexual ethics. [5] Positively, in a chapter entitled "The Likeness of God," he states his belief that God is courage, a person, youth (i.e. forward- rather than backward-looking), and love. [6]
Wells finds in scientific atheists like Metchnikoff beliefs that are equivalent to what he regards as "the fundamental proposition of religious translated into terms of materialistic science, the proposition that damnation is really over-individuation and that salvation is escape from self into the larger being of life." [7]
In God the Invisible King, Wells regards belief in God as welling up from within the individual: "if you do not feel God then there is no persuading you of him; we cannot win over the incredulous." [8] The book argues that God seeks "the conquest of death," [9] through a struggle to "transform the world into a theocracy" that he regards as "more and more manifestly the real future of mankind," not through suffering or non-resistance. [10] Sin is seen not as bad conduct but as the product of disharmonies of "the inner being" that "snatch us away from our devotion to God's service" [11] and such weaknesses "cannot damn a man once he has found God." [12]
A final seventh chapter rejects the idea that "the new religion" can or should be organised into a church: "Whatever religious congregations men may form henceforth in the name of the true God must be for their own sakes and not to take charge of religion." [13] In a section titled "The State Is God's Instrument," Wells speaks of a coming "theocracy" and argues that in the probably not too distant future "Religion which is free, speaking freely through whom it will, subject to a perpetual unlimited criticism, will be the life and driving power of the whole organised world. So that if you prefer not to say that there will be no church, if you choose rather to declare that the world-state is God's church, you may have it so if you will." [14]
In an "envoy," Wells invokes "my friend and master, that very great American, the late William James," as one who shared his conception of God. [15] He asserts that "modern religion" is "a process of truth, guided by the divinity in men. It needs no other guidance, and no protection. It needs nothing but freedom, free speech, and honest statement." [16]
Biographers (including Wells himself) agree in regarding this foray into theology, which is also remarkable in the novel Mr. Britling Sees It Through (1916), as the result of the trauma of World War I.
God the Invisible King "was so different from what Wells normally wrote that most people did not know how to handle it." [17] The book led to Wells having lunch with the Archbishop of Canterbury, and provoked a number of works controverting his statement of his beliefs.
Wells later repudiated the God of God the Invisible King as "no God at all." [18] "What we have here is really a falling back of the mind towards immaturity under the stress of dismay and anxiety. . . . I thought it was pitiful that [men looking for some lodestar for their loyalty] should pin their minds to 'King and Country' and suchlike claptrap, when they might live and die for greater ends, and I did my utmost to personify and animate a greater, remoter objective in God the Invisible King. So by a sort of coup d'état I turned my New Republic for a time into a divine monarchy." [19] "In What Are We to Do with Our Lives? (1932) I make the most explicit renunciation and apology for this phase of terminological disingenuousness." [20]
Herbert George Wells was an English writer. Prolific in many genres, he wrote more than fifty novels and dozens of short stories. His non-fiction output included works of social commentary, politics, history, popular science, satire, biography, and autobiography. Wells' science fiction novels are so well regarded that he has been called the "father of science fiction".
Pantheism is the philosophical religious belief that reality, the universe, and nature are identical to divinity or a supreme entity. The physical universe is thus understood as an immanent deity, still expanding and creating, which has existed since the beginning of time. The term pantheist designates one who holds both that everything constitutes a unity and that this unity is divine, consisting of an all-encompassing, manifested god or goddess. All astronomical objects are thence viewed as parts of a sole deity.
Theology is the study of religious belief from a religious perspective. More narrowly it is the study of the nature of the divine. It is taught as an academic discipline, typically in universities and seminaries. It occupies itself with the unique content of analyzing the supernatural, but also deals with religious epistemology, asks and seeks to answer the question of revelation. Revelation pertains to the acceptance of God, gods, or deities, as not only transcendent or above the natural world, but also willing and able to interact with the natural world and to reveal themselves to humankind.
Theocracy is a form of government in which one or more deities are recognized as supreme ruling authorities, giving divine guidance to human intermediaries who manage the government's daily affairs.
The Golden Bough: A Study in Comparative Religion is a wide-ranging, comparative study of mythology and religion, written by the Scottish anthropologist Sir James George Frazer. The Golden Bough was first published in two volumes in 1890; in three volumes in 1900; and in twelve volumes in the third edition, published 1906–1915. It has also been published in several different one-volume abridgments. The work was for a wide literate audience raised on tales as told in such publications as Thomas Bulfinch's The Age of Fable, or Stories of Gods and Heroes (1855). The influence of The Golden Bough on contemporary European literature and thought was substantial.
Joseph Franklin Rutherford, also known as Judge Rutherford, was an American religious leader and the second president of the incorporated Watch Tower Bible and Tract Society of Pennsylvania. He played a primary role in the organization and doctrinal development of Jehovah's Witnesses, which emerged from the Bible Student movement established by Charles Taze Russell.
Psychology of religion consists of the application of psychological methods and interpretive frameworks to the diverse contents of religious traditions as well as to both religious and irreligious individuals. The various methods and frameworks can be summarized according to the classic distinction between the natural-scientific and human-scientific approaches. The first cluster amounts to objective, quantitative, and preferably experimental procedures for testing hypotheses about causal connections among the objects of one's study. In contrast, the human-scientific approach accesses the human world of experience using qualitative, phenomenological, and interpretive methods. This approach aims to discern meaningful, rather than causal, connections among the phenomena one seeks to understand.
Jewish atheism refers to the atheism of people who are ethnically and culturally Jewish. Contrary to popular belief, the term "Jewish atheism" is not a contradiction because Jewish identity encompasses not only religious components, but also ethnic and cultural ones. Jewish law's emphasis on descent through the mother means that even religiously conservative Orthodox Jewish authorities would accept an atheist born to a Jewish mother as fully Jewish.
Rufus Matthew Jones was an American religious leader, writer, magazine editor, philosopher, and college professor. He was instrumental in the establishment of the Haverford Emergency Unit. One of the most influential Quakers of the 20th century, he was a Quaker historian and theologian as well as a philosopher. He is the only person to have delivered two Swarthmore Lectures.
James Henry Leuba was an American psychologist best known for his contributions to the psychology of religion. His son Clarence James Leuba was also a psychologist and taught at Antioch College in Yellow Springs, Ohio.
George Sherwood Eddy (1871–1963) was a leading American Protestant missionary, administrator and educator. He was a prolific author and indefatigable traveler. His main achievement was to link and finance networks of intellectuals across the globe, especially Christian leaders in Asia and the Middle East. He enabled missionaries to better understand and even think like the people they were serving. His long-term impact on the Protestant communities in the United States, and in the Third World, was long lasting. From the 1930s onwards, he became a Christian socialist.
Russell's teapot is an analogy, formulated by the philosopher Bertrand Russell (1872–1970), to illustrate that the philosophic burden of proof lies upon a person making empirically unfalsifiable claims, as opposed to shifting the burden of disproof to others.
Written in the late 19th century by H. G. Wells and first published in The Butterfly, and collected in The Obliterated Man and Other Stories, "A Vision of Judgment" is a short story in 9 sections. It portrays a Last Judgment in which God and the archangel Gabriel laugh at sinners and saints alike, embarrassing them until they flee "up the sleeve of God." After every human soul has taken shelter there, all of humanity, "enlightened" and "in new clean bodies," is given a second chance. God shakes them—or rather us—"out of his sleeve upon the planet he had given us to live upon, the planet that whirled about green Sirius for a sun," saying "now that you understand me and each other a little better. . . . try again."
Yazdânism, or the Cult of Angels, is a pseudohistoric pre-Islamic religion with claimed ties relating to a Mithraic religion of the Kurds. The term was introduced and proposed by Kurdish and Belgian scholar Mehrdad Izady to represent what he considers the "original" religion of the Kurds.
The Dream is a 1924 novel by H. G. Wells about a man from a Utopian future who dreams the entire life of an Englishman from the Victorian and Edwardian eras, Harry Mortimer Smith. As in other novels of this period, in The Dream Wells represents the present as an "Age of Confusion" from which humanity will be able to emerge with the help of science and common sense.
Mr. Britling Sees It Through is H.G. Wells's "masterpiece of the wartime experience in south eastern England." The novel was published in September 1916.
The Soul of a Bishop is a 1917 novel by H. G. Wells.
Boon is a 1915 work of literary satire by H. G. Wells. It purports, however, to be by the fictional character Reginald Bliss, and for some time after publication Wells denied authorship. Boon is best known for its part in Wells's debate on the nature of literature with Henry James, who is caricatured in the book. But in Boon Wells also mocks himself, calling into question and ridiculing a notion he held dear—that of humanity's collective consciousness.
Experiment in Autobiography is an autobiographical work by H.G. Wells, originally published in two volumes. He began to write it in 1932, and completed it in the summer of 1934.
Theistic finitism, also known as finitistic theism or finite godism, is the belief in a deity that is limited. It has been proposed by some philosophers and theologians to solve the problem of evil. Most finitists accept the absolute goodness of God but reject omnipotence.