Adam, the Fall, the Origin of Evil.
These, all taken together as Christian dogmas, are undoubtedly hard hit by the scientific proof of evolution (but are the only dogmas which can fairly be said to be so), and, as constituting the logical basis of the whole plan, they certainly do appear at first sight necessarily to involve in their destruction that of the entire superstructure. But the question is whether, after all, they have been destroyed for a pure agnostic. In other words, whether my principles are not as applicable in turning the flank of infidelity here as everywhere else.
First, as regards Adam and Eve, observe, to begin with, that long before Darwin the story of man in Paradise was recognized by thoughtful theologians as allegorical. Indeed, read with unprejudiced eyes, the first chapters of Genesis ought always to have been seen to be a poem as distinguished from a history: nor could it ever have been mistaken for a history, but for preconceived ideas on the matter of inspiration. But to pure agnostics there should be no such preconceived ideas; so that nowadays no presumption should be raised against it as inspired, merely because it has been proved not to be a history—and this even though we cannot see of what it is allegorical. For, supposing it inspired, it has certainly done good service in the past and can do so likewise in the present, by giving an allegorical, though not a literal, starting-point for the Divine Plan of Redemption.
The evidence of Natural and Revealed Religion compared.
It is often said that evolution of organic forms gives as good evidence of design as would their special creation, inasmuch as all the facts of adaptation, in which the evidence consists, are there in either case. But here it is overlooked that the very question at issue is thus begged. The question is, Are these facts of adaptation per se sufficient evidence of design as their cause? But if it be allowed, as it must be, that under hypothesis of evolution by natural causes the facts of adaptation belong to the same category as all the other facts of nature, no more special argument for design can be founded on these facts than on any others in nature. So that the facts of adaptation, like all other facts, are only available as arguments for design when it is assumed that all natural causation is of a mental character: which assumption merely begs the question of design anywhere. Or, in other words, on the supposition of their having been due to natural causes, the facts of adaptation are only then available as per se good evidence of design, when it has already been assumed that, qua due to natural causes, they are due to design.
Natural religion resembles Revealed religion in this. Supposing both divine, both have been arranged so that, as far as reason can lead us, there is only enough evidence of design to arouse serious attention to the question of it. In other words, as regards both, the attitude of pure reason ought to be that of pure agnosticism. (Observe that the inadequacy of teleology, or design in nature, to prove Theism has been expressly recognized by all the more intellectual Christians of all ages, although such recognition has become more general since Darwin. On this point I may refer to Pascal especially[76], and many other authors.) This is another striking analogy between Nature and Revelation, supposing both to have emanated from the same author—i.e. quite as much so as identity of developmental method in both.
Supposing the hypothesis of design in both to be true, it follows that in both this hypothesis can be alike verified only by the organ of immediate intuition—i.e. that other mode of human apprehension which is supplementary to the rational. Here again we note the analogy. And if a man has this supplementary mode of apprehending the highest truth (by hypothesis such), it will be his duty to exercise his spiritual eyesight in searching for God in nature as in revelation, when (still on our present hypothesis that 'God is, and is the rewarder of them who seek Him diligently') he will find that his subjective evidence of God in Nature and in Revelation will mutually corroborate one another—so yielding additional evidence to his reason.
The teleology of Revelation supplements that of Nature, and so, to the spiritually minded man, they logically and mutually corroborate one another.
Paley's writings form an excellent illustration of the identity of the teleological argument from Nature and from Revelation; though a very imperfect illustration of the latter taken by itself, inasmuch as he treats only of the New Testament, and even of that very partially—ignoring all that went before Christ, and much of what happened after the apostles. Yet Paley himself does not seem to have observed the similarity of the argument, as developed in his Natural Theology and Evidences of Christianity respectively. But no one has developed the argument better in both cases. His great defect was in not perceiving that this teleological argument, per se, is not in either case enough to convince, but only to arouse serious attention. Paley everywhere represents that such an appeal to reason alone ought to be sufficient. He fails to see that if it were, there could be no room for faith. In other words, he fails to recognize the spiritual organ in man, and its complementary object, grace in God. So far he fails to be a Christian. And, whether Theism and Christianity be true or false, it is certain that the teleological argument alone ought to result, not in conviction, but in agnosticism.
The antecedent improbability against a miracle being wrought by a man without a moral object is apt to be confused with that of its being done by God with an adequate moral object. The former is immeasurably great; the latter is only equal to that of the theory of Theism—i.e. nil.
Christian Demonology[77].
It will be said, 'However you may seek to explain away a priori objections to miracles on a priori grounds, there remains the fact that Christ accepted the current superstition in regard to diabolic possession. Now the devils damn the doctrine. For you must choose the horn of your dilemma, either the current theory was true or it was not. If you say true, you must allow that the same theory is true for all similar stages of culture, [but not for the later stages,] and therefore that the most successful exorcist is Science, albeit Science works not by faith in the theory, but by rejection of it. Observe, the diseases are so well described by the record, that there is no possibility of mistaking them. Hence you must suppose that they were due to devils in A.D. 30, and to nervous disorders in A.D. 1894. On the other hand, if you choose the other horn, you must accept either the hypothesis of the ignorance or that of the mendacity of Christ.'
The answer is, that either hypothesis may be accepted by Christianity. For the sake of argument we may exclude the question whether the acceptance of the devil theory by Christ was really historical, or merely attributed to Him by His biographers after His death. If Christ knew that the facts were not due to devils, He may also have known it was best to fall in with current theory, rather than to puzzle the people with a lecture on pathology. If He did not know, why should He, if He had previously 'emptied Himself' of omniscience? In either case, if He had denied the current theory, He would have been giving evidence of scientific knowledge or of scientific intuition beyond the culture of His time, and this, as in countless other cases, was not in accordance with His method, which, whether we suppose it divine or human, has nowhere proved His divine mission by foreknowledge of natural science.
The particular question of Christ and demonology is but part of a much larger one.
Darwin's Difficulty[78].
The answer to Darwin's objection about so small a proportion of mankind having ever heard of Christ, is manifold:—
1. Supposing Christianity true, it is the highest and final revelation; i.e. the scheme of revelation has been developmental. Therefore, it follows from the very method that the larger proportion of mankind should never hear of Christ, i.e. all who live before His advent.
2. But these were not left 'without witness.' They all had their religion and their moral sense, each at its appropriate stage of development. Therefore 'the times of ignorance God winked at' (Acts xvii. 30).
3. Moreover these men were not devoid of benefit from Christ, because it is represented that He died for all men—i.e. but for Him [i.e. apart from the knowledge of what was to come] God would not have 'winked at the times of ignorance.' The efficacy of atonement is represented as transcendental, and not dependent on the accident of hearing about the Atoner.
4. It is remarkable that of all men Darwin should have been worsted by this fallacious argument. For it has received its death-blow from the theory of evolution: i.e. if it be true that evolution has been the method of natural causation, and if it be true that the method of natural causation is due to a Divinity, then it follows that the lateness of Christ's appearance on earth must have been designed. For it is certain that He could not have appeared at any earlier date without having violated the method of evolution. Therefore, on the theory of Theism, He ought to have appeared when He did—i.e. at the earliest possible moment in history.
So as to the suitability of the moment of Christ's appearance in other respects. Even secular historians are agreed as to the suitability of the combinations, and deduce the success of His system of morals and religion from this fact. So with students of comparative religions.
FOOTNOTES:
[59] [I.e. a theory which comes at first as a shock to the current teaching of Christianity, but is finally seen to be in no antagonism to its necessary principles.—Ed.]
[60] [I.e. the battle in regard to the Christian texts or documents.—Ed.]
[61] See Gore's Bampton Lectures, pp. 74 ff.
[62] Matt, xxviii. 17; Acts ii. 13.
[63] Three Essays on Theism, p. 255.
[64] [Note unfinished.—Ed.]
[65] [George Romanes began to make a collection of N.T. texts bearing on the subject.—Ed.]
[66] See Pascal, Pensées, p. 245.
[67] [The notes on this subject were often too fragmentary for publication.—Ed.]
[68] Ps. li.
[69] Pensées, pp. 91-93.
[70] See Nineteenth Century, May 1887.
[71] [The essay mentioned above should be read in explanation of this expression. George Romanes' meaning would be more accurately expressed, I think, had he said: 'The ideal of Christian character holds in prominence the elements which we regard as characteristically feminine, e.g. development of affections, readiness of trust, love of service, readiness to suffer, &c.'—Ed.]
[72] See Analogy, part i. ch. 7; part ii. ch. 3, 4, &c.
[73] See Conclusion of Darwin and After Darwin, part I.
[74] I should somewhere show how much better a treatise Butler might have written had he known about evolution as the general law of nature.
[75] See Gore's Bampton Lectures, lect. ii.
[76] Pensées, pp. 205 ff.
[77] [Romanes' line of argument in this note seems to me impossible to maintain. The emphasis which Jesus Christ lays on diabolic agency is so great that, if it is not a reality, He must be regarded either as seriously misled about realities which concern the spiritual life, or else as seriously misleading others. And in neither case could He be even the perfect Prophet. I think I am justified in explaining my disagreement with Romanes' argument at this point particularly.—Ed.]
[78] [There is nothing in Darwin's writings which seems to me to justify Romanes in attributing this difficulty to him specially. But he knew Darwin so intimately and reverenced him so profoundly that he is not likely to have been in error on the subject.—Ed.]
Concluding Note by the Editor:—
The intellectual attitude towards Christianity expressed in these notes may be described as—(1) 'pure agnosticism' in the region of the scientific 'reason,' coupled with (2) a vivid recognition of the spiritual necessity of faith and of the legitimacy and value of its intuitions; (3) a perception of the positive strength of the historical and spiritual evidences of Christianity.
George Romanes came to recognize, as in these written notes so also in conversation, that it was 'reasonable to be a Christian believer' before the activity or habit of faith had been recovered. His life was cut short very soon after this point was reached; but it will surprise no one to learn that the writer of these 'Thoughts' returned before his death to that full, deliberate communion with the Church of Jesus Christ which he had for so many years been conscientiously compelled to forego. In his case the 'pure in heart' was after a long period of darkness allowed, in a measure before his death, to 'see God.'
Fecisti nos ad te, Domine; et inquietum est cor nostrum donec requiescat in te.
C.G.
OXFORD: HORACE HART
PRINTER TO THE UNIVERSITY
ADVERTISEMENTS
The Oxford Library of Practical Theology
Edited by the Rev. W.C.E. Newbolt, M.A., Canon and Chancellor of St. Paul's; and the Rev. Darwell Stone, M.A., Librarian of the Pusey House, Oxford.
Price 5s. each volume.
RELIGION. By the Rev. W.C.E. Newbolt, M.A., Canon and Chancellor of St. Paul's. [Fifth Impression.
'The Oxford Library of Practical Theology makes a good beginning with Canon Newbolt's volume on religion.... The publishers have spared no pains in making the appearance of the volumes as attractive as possible. The binding, type, and general "get up" of the volume just issued leave nothing to be desired.'—Guardian.
HOLY BAPTISM. By the Rev. Darwell Stone, M.A., Librarian of the Pusey House, Oxford. [Third Edition.
'Few books on Baptism contain more thoughtful and useful instruction on the rite, and we give Mr. Stone's effort our highest approval. It might well be made a text-book for candidates for the diaconate, or at least in theological colleges. As a book for thoughtful laymen it is also certain to find a place.'—Church Times.
CONFIRMATION. By the Right Rev. A.C.A. Hall, D.D., Bishop of Vermont. [Third Impression.
'To the parochial clergy this volume may be warmly commended. They will find it to be a storehouse of material for their instruction, and quite the best treatise that we have on the subject it treats. It is thoroughly practical, and gives exactly the kind of teaching that is wanted.'—Guardian.
THE HISTORY OF THE BOOK OF COMMON PRAYER. By the Rev. Leighton Pullan, M.A., Fellow of St. John Baptist's College, Oxford, [Third Edition.
'Mr. Pullan's book will no doubt have, as it deserves to have, a large number of readers, and they will gain a great deal from the perusal of it. It may be certainly recommended to the ordinary layman as by far the best book on the subject available.'—Pilot.
HOLY MATRIMONY. By the Rev. W.J. Knox Little, M.A., Canon of Worcester. [Second Edition.
'Canon Knox Little has given us a most exhaustive treatise on Holy Matrimony written in his best and happiest style, and giving ample proofs of wide research and deep study of the various aspects, and the essential characteristics of Christian marriage.... We would strongly advise the clergy to place this work upon their shelves as a book of reference, while it forms a complete manual of instruction to aid them in the preparation of addresses on the subject.'—Church Bells.
THE INCARNATION. By the Rev. H.V.S. Eck, M.A., Rector of Bethnal Green. [Second Edition.
'The teaching is sound, and the book may be placed with confidence in the hands of candidates for Orders or of intelligent and educated lay people who desire fuller instruction on the central doctrines of the Faith than can be provided in sermons.'—Guardian.
FOREIGN MISSIONS. By the Right Rev. E.T. Churton, D.D., formerly Bishop of Nassau.
'We welcome Bishop Churton's book as an authoritative exposition of the modern High Church view of Missions, It is good for us all to understand it, thereby we shall be saved alike from uninstructed admiration and indiscriminate denunciation.'—Church Missionary Intelligencer.
PRAYER. By the Rev. Arthur John Worlledge, M.A., Canon and Chancellor of Truro. [Second Edition.
'We do not know of any book about prayer which is equally useful; and we anticipate that it will be a standard work for, at any rate, a considerable time.'—Pilot.
SUNDAY. By the Rev. W.B. Trevelyan, M.A., Vicar of St. Matthew's, Westminster. [Second Edition.
'An extremely useful contribution to a difficult and important subject, and we are confident it will rank high in the series to which it belongs.'—Guardian.
THE CHRISTIAN TRADITION. By the Rev. Leighton Pullan, M.A., Fellow of St. John Baptist's College, Oxford.
'Mr. Pullan affirms that the critics of orthodox Christianity are now destroying one another's theories much more than they are destroying the Catholic Faith. However that may be, his book should render some assistance in determining what is and what is not "The Faith once delivered to the Saints." It is a worthy addition to the series to which it belongs.'—Westminster Gazette.
BOOKS OF DEVOTION. By the Rev. Charles Bodington, Canon and Precentor of Lichfield.
'Extremely valuable for its high tone, fidelity to Catholic standards, and powerful advocacy of reality in private devotion. To those who have never studied the subject, it should reveal a mine of devotional wealth, yet to be worked with profit to man and glory to God.'—Church Times.
HOLY ORDERS. By the Rev. A.R. Whitham, M.A., Principal of Culham College, Abingdon.
'For the educated layman who wishes to know what the Church is teaching about the ministry, and what the relation of the laity to it really is, this is the best book with which we have met. Young men who are considering whether they will seek ordination will find in it excellent statements on the position and work and responsibilities of the ordained.'—Pilot.
THE CHURCH CATECHISM THE CHRISTIAN'S MANUAL. By the Rev. W.C.E. Newbolt, M.A., Canon and Chancellor of St. Paul's.
'We think the book should be in the possession of every teacher who can afford it, and in every Church Library for the benefit of those who cannot.'—The Reader and Layworker.
THE HOLY COMMUNION. By the Rev. Darwell Stone, M.A., Librarian of the Pusey House, Oxford.
RELIGIOUS CEREMONIAl. By the Rev. Walter Howard Frere, M.A., of the Community of the Resurrection, Examining Chaplain to the Bishop of Rochester. [In preparation.]
THE BIBLE. By the Rev. Darwell Stone, M.A., Librarian of the Pusey House, Oxford. [In preparation.]
OLD TESTAMENT CRITICISM. By the Very Rev. Henry Wace, D.D., Dean of Canterbury. [In preparation.]
NEW TESTAMENT CRITICISM. By the Rev. R.J. Knowling, D.D., Professor of New Testament Exegesis at King's College, London. [In preparation.]
THE HOLY TRINITY. By the Right Rev. L.G. Mylne, D.D., late Bishop of Bombay. [In preparation.]
THE ANGLICAN CHURCH. By the Rev. Arthur John Worlledge, M.A., Canon and Chancellor of Truro. [In preparation.]
THE ATONEMENT. By the Rev. Leighton Pullan, M.A., Fellow of St. John Baptist's College, Oxford. [In preparation.]
CHURCH HISTORY. By the Rev. H.N. Bate, M.A., Fellow of Magdalen College, Oxford. 2 vols. [In preparation.]
CHURCH WORK. By the Rev. Bernard Reynolds, M.A., Prebendary of St. Paul's. [In preparation.]
VISITATION OF THE SICK. By the Rev. E.F. Russell, M.A., of St. Alban's, Holborn. [In preparation.]
HANDBOOKS FOR THE CLERGY
EDITED BY THE REV. ARTHUR W. ROBINSON, B.D.
VICAR OF ALLHALLOWS BARKING BY THE TOWER
Crown 8vo, price 2s. 6d. net each volume.
The purpose of the writers of this Series is to present in a clear and attractive way the responsibilities and opportunities of the Clergy of to-day, and to offer such practical guidance, in regard both to aims and to methods, as experience may have shown to be valuable. It is hoped that the Series, while primarily intended for those who are already face to face with the duties and problems of the ministerial office, may be of interest and assistance also to others who are considering the question of entering into Holy Orders.
Third Impression.
THE PERSONAL LIFE OF THE CLERGY. By the Editor.
'It is a short book, but it covers a wide, field. Every line of it tells, and it is excellent reading. Not the least valuable part of the book are the extremely apt and striking quotations from various writers of eminence, which are placed in the form of notes at the end of the chapters. It is emphatically a book for both clergy and laity to buy and study.'—Church Times.
'We are grateful for a little book which will be of service to many priests, young and old. We need more priests, and such a book may well increase their number by explaining the nature of the life to which a vocation to Holy Orders calls men; but we need still more that priests should realise the life to which they are called and pledged; and this they can hardly fail to do if they listen to Mr. Robinson's prudent and tender counsels.'—Church Quarterly Review.
Second Edition.
PATRISTIC STUDY. By the Rev. H.B. Swete, D.D., Regius Professor of Divinity in the University of Cambridge.
'The whole of the work which this little volume contains is most admirably done. Sufficient is told about the personal history of the Fathers to make the study of their writings profitable.'—Church Quarterly Review.
'This is an admirable little guide-book to wide study by one who well knows how to guide. It is sound and learned, and crammed full of information, yet pleasant in style and easy to understand.'—Pall Mall Gazette.
Second Impression.
THE MINISTRY OF CONVERSION. By the Rev. A.J. Mason, D.D., Master of Pembroke College, Cambridge, and Canon of Canterbury.
'It will be found most valuable and interesting.'—Guardian.
'Canon Mason has given a manual that should be carefully studied by all, whether clergy or laity, who have in any way to share in the "Ministry of Conversion" by preaching, by parochial organisation, or by personal influence.'—Scottish Guardian.
Third Impression.
FOREIGN MISSIONS. By the Right Rev. H.H. Montgomery, D.D., formerly Bishop of Tasmania, Secretary of the Society for the Propagation of the Gospel in Foreign Parts.
'Bishop Montgomery's admirable little book.... Into a limited compass he has compressed the very kind of information which gives one an adequate impression of the spirit which pervades a religion, of what is its strength and weakness, what its relation to Christianity, what, the side upon which it must be approached.' Church Quarterly Review.
Third Impression.
THE STUDY OF THE GOSPELS. By the Very Rev. J. Armitage Robinson, D.D., Dean of Westminster.
'Nothing could be more desirable than that the Anglican clergy should be equipped with knowledge of the kind to which this little volume will introduce them, and should regard the questions with which Biblical study abounds in the candid spirit, and with the breadth of view which they see here exemplified.'—Spectator.
'The little book on the Gospels, which the new Dean of Westminster has recently published, is one to be warmly commended alike to clergy and laity. Any intelligent person who takes the trouble to work through this little volume of 150 pages will be rewarded by gaining from it as clear a view of the synoptic problem as is possible without prolonged and independent study of the sources.'—The Pilot.
A CHRISTIAN APOLOGETIC. By the Very Rev. Wilford L. Robbins, Dean of the General Theological Seminary, New York; Author of An Essay toward Faith.
'We commend this handbook with confidence as a helpful guide to those clergy and teachers who have thoughtful doubters to deal with, and who wish to build safely if they build at all.'—Church of Ireland Gazette.
PASTORAL VISITATION. By the Rev. H.E. Savage, M.A., Vicar of South Shields, and Hon. Canon of Durham.
'This is an excellent book.'—Spectator.
AUTHORITY IN THE CHURCH. By the Very Rev. T.B. Strong, D.D., Dean of Christ Church.
'This is a valuable and timely book, small in bulk, but weighty both in style and substance.... The Dean's essay is an admirable one, and is well calculated to clear men's minds in regard to questions of very far-reaching importance. Its calm tone, and its clear and penetrating thought, are alike characteristic of the author, and give a peculiar distinction to everything he writes.'—Guardian.
THE STUDY OF ECCLESIASTICAL HISTORY. By the Right Rev. W.E. Collins, D.D., Bishop of Gibraltar.
'A book which displays the master-mind on every page, and has what many master-minds lack, a sober, practical, common-sense strain about it, which is hardly ever found in those who set out to instruct us in Church History, or Canon Law, or Catholic use.'—Church Bells.
LAY WORK AND THE OFFICE OF READER. By the Right Rev. Huyshe Yeatman-Biggs, D.D., Lord Bishop of Southwark.
RELIGION AND SCIENCE. By the Rev. P.N. Waggett, M.A., of the Society of St. John the Evangelist, Cowley.
CHURCH MUSIC. By A. Madeley Richardson, Mus. Doc., Organist of St. Saviour's Collegiate Church, Southwark.
INTEMPERANCE. By the Right Rev. H.H. Pereira, D.D., Bishop of Croydon. [In preparation.
SCHOOLS. By the Rev. W. Foxley Norris, M.A., Rector of Barnsley, and Hon. Canon of Wakefield. [In preparation.
LONGMANS, GREEN, AND CO.
LONDON, NEW YORK, AND BOMBAY