Theism; being the Baird Lecture of 1876. Flint Robert
source? Or, is this not to represent every science as leading us into a darkness far greater than any from which it has delivered us? Granting that no religious theory of the world can be accepted which contradicts the results established by the sciences, are we not free to ask, and even bound to ask—Do these results not, both separately and collectively, imply a religious theory of the world, and the particular religious theory, it may be, which is called theism? Are these results not the expressions of a unity and order in the world which can only be explained on the supposition that material nature, organic existences, the mind and heart of man, society and its history, have originated in a power, wisdom, and goodness not their own, which still upholds them, and works in and through them? The question is one which may be answered in various ways, and to which the answer may be that it cannot be answered; but be the answer that or another—be the answer what it may—obviously the question itself is a great one—a greater than any science has ever answered—one which all science raises, and in the answering of which all science is deeply interested.
No scientific man can be credited with much insight who does not perceive that religious theory has an intimate and influential bearing on science. There are religious theories with which science cannot consistently coexist at all. Where fetichism or polytheism prevails, you cannot have science with its pursuit of general laws. A dualistic religion must, with all the strength it possesses, oppose science in the accomplishment of its task—the proof of unity and universal order. Even when the conception of One Creative Being is reached, there are ways of thinking of His character and agency which science must challenge, since they imperil its life and retard its progress. The medieval belief in miracles and the modern belief in law cannot be held by the same mind, and still less by the same society.
We have no reason, however, to complain at present that our scientific men are, as a class, wanting in the insight referred to, or that the truth just indicated is imperfectly realised by them. Perhaps such complaint was never less applicable. It is not long since it was the fashion among men of science to avoid all reference to religion—to treat religious theory and scientific theory as entirely separate and unconnected. They either cared not or dared not to indicate how their scientific findings were rationally related to current religious beliefs. But within the last few years there has been a remarkable change in this respect. The attitude of indifference formerly assumed by so many of the representatives of science towards religion has been very generally exchanged for one of aggression or defence. The number of them who seem to think themselves bound to publish to the world confessions of their faith, declarations of the religious conclusions to which their scientific researches have led them, is great, perhaps, beyond example in any age. They are manifesting unmistakably the most serious interest in the inquiry into the foundation of religion, and into the relationship of religion to science. The change is certainly one for the better. It is not wholly good only because scientific men in their excursions into the domain of religion are too frequently chargeable with a one-sidedness of view and statement which their scientific education might have been hoped to make impossible—only because they too seldom give to religious truths the patient and impartial consideration to which these are entitled. But most deserving of welcome is every evidence on their part of the conviction that when science goes deep enough it cannot but raise the questions to which religion professes to be an answer; so that the mind, instead of getting free from religious reflection by advancing in scientific inquiry, finds such reflection only the more incumbent on it the farther it advances—a conviction which falls short of, indeed, but is closely allied to, the belief so aptly expressed by Lord Bacon, "that while a slight taste of philosophy may dispose the mind to indifference to religion, deeper draughts must bring it back to it; that while on the threshold of philosophy, where second causes appear to absorb the attention, some oblivion of the highest cause may ensue, when the mind penetrates deeper, and sees the dependence of causes and the works of Providence, it will easily perceive, according to the mythology of the poets, that the upper link of nature's chain is fastened to Jupiter's throne." Men of science are simply exercising a right to which they are fully entitled when they judge of religion by what they find to be ascertained in science; and no class of men is more likely than they are to open up the way to points of view whence religious truth will be seen with a clearness and comprehensiveness greater than any to which professional theologians could hope of themselves to attain. He can be no wise theologian who does not perceive that to a large extent he is dependent on the researches of men of science for his data, and who, firm in the faith that God will never be disgraced by His works, is not ready to accept all that is truly discovered about these works, in order to understand thereby God's character.
The greatest issues, then, are involved in the investigation on which we enter. Can we think what these are, or reflect on their greatness, without drawing this inference, that we ought, in conducting it, to have no other end before us than that of seeking, accepting, and communicating the truth? This is here so important that everything beside it must be insignificant and unworthy. Any polemical triumphs which could be gained either by logical or rhetorical artifices would be unspeakably paltry. Nothing can be appropriate in so serious a discussion but to state as accurately as we can the reasons for our own belief in theism, and to examine as carefully and impartially as we can the objections of those who reject that belief, and their reasons for holding an opposite belief. It can only do us harm to overrate the worth of our own convictions and arguments, or to underrate the worth of those of others. We must not dare to carry into the discussion the spirit of men who feel that they have a case to advocate at all hazards. We must not try to conceal a weakness in our argumentation by saying hard things of those who endeavour to point it out. There is no doubt that character has an influence on creed—that the state of a man's feelings determines to a considerable extent the nature of his beliefs—that badness of heart is often the cause of perversity of judgment; but we have no right to begin any argument by assuming that this truth has its bright side—its side of promise—turned towards us, and its dark and threatening side turned towards those who differ from us. If we can begin by assuming our opponents to be wicked, why should we not assume them at once to be wrong, and so spare ourselves the trouble of arguing with them? It will be better to begin by assuming only what no one will question—namely, that it is a duty to do to others as we would have others do to us. When a man errs, it is a kindness to show him his error—and the greater the error, the greater the kindness; but error is so much its own punishment to every ingenuous nature, that to convince a person of it is all that one fallible person ought to do to another. The scoff and the sneer are out of place in all serious discussion; especially are they out of place when our minds are occupied with thoughts of Him who, if He exist, is the Father and Judge of us all, who alone possesses the full truth, and who has made us that we might love one another.[4]
II.
Theism is the doctrine that the universe owes its existence, and continuance in existence, to the reason and will of a self-existent Being, who is infinitely powerful, wise, and good. It is the doctrine that nature has a Creator and Preserver, the nations a Governor, men a heavenly Father and Judge. It is a doctrine which has a long history behind it, and it is desirable that we should understand how we are related to that history.
Theism is very far from coextensive with religion. Religion is spread over the whole earth; theism only over a comparatively small portion of it. There are but three theistic religions—the Mosaic, the Christian, and the Mohammedan. They are connected historically in the closest manner—the idea of God having been transmitted to the two latter, and not independently originated by them. All other religions are polytheistic or pantheistic, or both together. Among those who have been educated in any of these heathen religions, only a few minds of rare penetration and power have been able to rise by their own exertions to a consistent theistic belief. The God of all those among us who believe in God, even of those who reject Christianity, who reject all revelation, is the God of Abraham, Isaac, and Jacob. From these ancient Jewish fathers the knowledge of Him has historically descended through an unbroken succession of generations to us. We have inherited it from them. If it had not thus come down to us, if we had not been born into a society pervaded by it, there is no reason to suppose that we should have found it out for ourselves, and still less that we should merely have required to open our eyes in order to see it. Rousseau only showed how imperfectly he realised the dependence of man on man, and the extent to which tradition enters into all our thinking, when he pretended