03 - Theism and other Isms

SECTION III.

THEISM AND OTHER "ISMS." IN this section of his "Christian Evidences" Professor Stewart rejects Materialism, Pantheism, and Agnosticism, because they do not furnish a satisfactory "explanation of the universe." The usual Christian allegation is here made that, if we do not accept the theory offered by Theism (it should be said by Christian Theism), we are logically bound to submit another to take its place. But to this we emphatically demur, for it does not follow, because the above "isms" fail to give an adequate explanation of the universe, that Christianity supplies the omission; that is what should be proved, but it is not. The assertion that God created matter and life is no explanation of the one or the other. In the light of modern science, it is evident to us that the Bible account of the supposed origin of the universe and the creation of man -- which contains the Christian theory -- is utterly erroneous, and no evidence is produced to establish its validity.

It is not enough, therefore, for expounders of the Christian evidences to show that Agnosticism or Materialism has no theory to explain the why and wherefore of existence; they must, in order to make good their claim, prove that their hypothesis is a reasonable one. For instance, it must be demonstrated, as stated in the Old Testament, that the universe and Adam and Eve were created in six days, about six thousand years ago; that man was made from the dust of the earth, and that woman was made from one of his ribs; that the human race has degenerated from an original state of perfection; that death was the result of sin upon the part of Adam; and that, in the time of Noah, a universal flood "prevailed upon the earth a hundred and fifty days," covering "all the high hills and the mountains," destroying "every living substance" that was then in existence, except Noah "and they that were with him in the ark." Further, before the Christian theory can be accepted as being true, evidence should be forthcoming that man by nature is necessarily corrupt, and that in him "dwelleth no good thing" (see Romans 3:23, Romans 7:18; 2 Corinthians 3:5; Php 2:13, Php 3:21; Psalms 51:5); that the majority of those who are now living are doomed to suffer after death the tortures of a burning hell (see Matthew 7:13-14, Matthew 22:14; 2 Thessalonians 1:7-9); that it is possible for all mankind to believe one thing -- namely, salvation through Christ (see Acts 4:10-12; Mark 16:16); and that the New Testament is accurate in describing persons who were suffering from physical disease as being possessed with devils. Now, the reader is requested to particularly note that, from a Christian point of view, the question is not, are there any other theories of the universe apart from the one given by Christianity that will satisfy the critical test? As Christians claim that their theory is correct, it should be made to harmonize with the facts of science, philosophy, and experience. Up to the present, so far as we are aware, no such harmony has been established. The very fact that the theory of evolution has been accepted even by many Theists, as a partial explanation of phenomena, is evidence that the Christian theory is not considered satisfactory. Granted that evolution does not come within the domain of demonstrated science, it does, however, agree with the science of probability, and Bishop Butler has said, "Probability is the guide of life." It should not be here overlooked that probability cannot apply to that of which nothing is known, hence it can have no reference to the alleged origin of the universe, or to its supernatural government, for these are questions of speculation, not of knowledge. The very thought of a beginning of the universe is unthinkable, as Dean Mansel observes: "Creation is, to the human mind, inconceivable." As to the term "supernatural," it meads, in popular language, something higher than nature. But, if there is a sphere higher than nature, and yet often breaking through nature, nature itself must be limited by something, and the question arises, By what is such limitation fixed, and what is the boundary line which marks it off and separates it from the supernatural? Further, supposing such a line to be well known, so that no difficulty could arise in pointing it out, a still more difficult problem presents itself for solution -- namely, how man, who is a part of nature, and able only to come into contact with nature, can push his knowledge into that other sphere which, being non-natural, cannot be at all accessible to a natural being? If the supernatural region be synonymous with the unknowable, it cannot clearly concern us, simply because we have no faculties with which to cognise it, and no powers capable of penetrating into its profound depths. In examining the claims of Christianity, we must enforce our contention that we have nothing to do with any other system but that of Christianity, for the reason that, if there were twenty other theories, and all were proved to be false, that would not make the Christian theory true. Materialism and Agnosticism have no theories as to the origin and government of the universe by an external power; and while in our present inquiry we are not concerned to defend either of these "isms," we desire to correct an error into which Professor Stewart has fallen. In reference to Agnosticism, he observes: "The truth in Agnosticism is that man’s knowledge of God ... is, though real, imperfect and inadequate." This is an inaccurate statement of the Agnostic position, which recognizes no knowledge, either adequate or inadequate, of the existence of God. Agnosticism declares that the subject is outside our gnosis, and, while refusing to dogmatically deny Deity’s existence, it alleges that we can know nothing of him, since such a being as the one described by Theists transcends all our powers and faculties. The Agnostic is always willing to carry on his investigations into nature to the utmost extent of his ability. He seeks to wring from her the secrets hidden through all the ages of the past; he pushes his inquiries from point to point, and learns all that can be known of the marvelous processes of life and mind; but the incomprehensible he seeks not to comprehend, and the unknowable he does not make the idle attempt to know. This course he deems more courageous, more dignified, and more candid than that adopted by the dogmatic theologian, who, yearning for a knowledge of the absolute, and yet failing to discover it, lacks the courage to avow his inability to achieve the impossible.