Chapter 3: Concerning the Relation of Man’s Spirit to His Nature

Withdrawing from the impression of the observation of the same ages of man, having taken it up, we proceed to the examination of the body, and its relation to the surrounding nature. The human body presents a system, having indeed similarity to the bodies of other animal beings examined under the aspect of organism, development, and advancement, yet differs greatly from them; examined in relation to nature, for while the bodies of all animals are properly suited to nature, only the human body appears to have been fashioned for another world, for another dwelling place. Its external appearance conforms to nature only insofar as it is found in peaceful relation to it; yet insofar as it refers to its abnormal state, resulting from the disturbance of peace and war, then too the human body’s relation to the surrounding nature is altered; for only an apparent relation remains, shown as if a natural relation, yet far from being so, for nothing akin is hostile to kindred things. By nature kindred beings love one another, and nature lovingly sustains and cherishes its own children; that the human being is not cherished by nature, this is evident to all, for not only is man unable to develop through his own power, but requires serious and studied care, for the elements, animals, plants, and even the earth itself plots against his life and undermines the foundation of his existence. This observation leads us in what follows to a dilemma: either to regard a violation of law in creation, or to regard the earth as badly disposed toward man alone. The opposite wisdom of God rejects the first hypothesis, and the lifeless and insensate nature of the earth the second; these hypotheses alone are possible and not at all advance us toward the solution of the question; they leave us in perplexity. We solve the perplexity if we seek the reason not in the conduct of the earth toward man, for it is lifeless and insensate, but in the relation of man to his Creator and all creation; for He is the one who sustains and holds the laws of nature in place and imposes His lofty will upon them. The reason for the earth’s ill will is therefore a reason for the Creator’s ill will toward His own creature; but then why would the divine Creator be disposed ill toward man, His own creature? God, having fashioned man, as good and self-sufficient, fashioned him from His own goodness; his advantages and distinctive attributes testify to the exception of the divine Creator’s favor toward His own creature, and show that he was fashioned to become a partaker of the goodness and blessedness of the Creator. But man suffers on earth; this state, not being the one seemingly ordained for him according to appearances, must be a state coming about from accident; but what accident would alter the relations of the Creator to the creature? This just question compels us, knowing the wisdom and goodness of God, to answer negatively, and the negation compels us to regard man as rational and responsible for his deeds, and to say that man’s misery is the consequence of sin and the result of moral responsibility. Man, therefore, being accountable for what he has done, is a rational, free, self-determining being, superior to the material world, spiritual, destined for a more pleasant dwelling; as for his transgression he was cast out, to pay the penalty for his deeds; the relation, therefore, of his body to the surrounding nature is a clear testimony to the rational soul of man.