Classics in the History of Psychology
An internet resource developed by
Christopher D. Green
ISSN 1492-3713
(Return to index)
By James McCosh
(1874)
First published in P. Schaff & S.
Prime (Eds.). History, essays, orations, and other documents of the sixth general
conference of the Evangelical Alliance, held in New York, October 2-12, 1873,
Reprinted in G. Daniels (Ed.) (1968). Darwinism
comes to
Posted
May 2004
All that science has
demonstrated, all that theism has argued, of the order, of the final cause and
benevolent purpose in the world is true, and can not be set aside. Every
natural law -- mechanical, chemical, and vital -- is good. Every organ of the body,
when free from disease, is good. There is certainly the most exquisite
adaptation in the eye, however we may account for its
formation, and for the numerous diseases which seize upon it.
While they have seen the phenomenon, these men
have not known what to make of it. It is useless to tell the younger naturalists
that there is no truth in the doctrine of development, for they know that there
is truth, which is not to be set aside by denunciation. Religious philosophers
might be more profitably employed in showing them the religious aspects of the
doctrine of development; and some would be grateful to any who would help them
to keep their old faith in God and the Bible with their new faith in science.
But we must at the same time point out the necessary limits of the doctrine,
and rebuke those unwise because conceited men who, when they have made a few
observations in one department of physical nature, being commonly profoundly
ignorant of every other -- particularly of mental and moral science -- imagine
that they call explain everything by the one law of evolution. But there is a large and important body of
facts which these hypotheses can not cover. Development implies an original
matter with high endowments. Whence the original matter? It is acknowledged, by
its most eminent expounder, that evolution can not account for the first
appearance of life. Greatly to the disappointment of some of his followers,
But these
inquiries have brought us face to face with a remarkable body of facts. The
known effects in the world -- the order, beauty, and beneficence -- point to
the nature and character of their cause; and this not an unknown God, as Herbert
Spencer maintains, but a known God. "The invisible things of God from the creation
of the world are clearly seen, being understood from the things that are made,
even his eternal power and Godhead." But in the very midst of the good there
is evil: the good is shown in removing the evil, in relieving suffering, in
solacing sorrow, and conquering sin. Evil, properly speaking, can not appear
till there are animated beings, and as soon as sentient life appears there is
pain, which is an evil. It does look as if in the midst of arrangements
contrived with infinite skill there is some derangement. It may turn out that
the Bible doctrine, so much ridiculed in the present day, of there being a
Satan, an adversary, opposed to God and good, has a deep foundation in the
nature of things, even as it has confirmation in our experience without and
within us, where we find that when we would do good, evil is present with us.
... How curious, should it turn out that these scientific inquirers, so
laboriously digging in the earth, have, all unknown to themselves,
come upon the missing link which is partially to reconcile natural and revealed
religion. Our English Titan is right when he says that at the basis of all
phenomena we come to something unknown and unknowable. He would erect an altar
to the unknown God, and Professor Huxley would have the worship paid there to
be chiefly of the silent sort. But a Jew, born at Tarsus, no mean city in Greek
philosophy, and brought up at the feet of Gamaliel --
but subdued, on the road to Damascus, by a greater teacher than any in Greece
or Jewry -- told the men of Athens, who had erected an altar to the unknown
God, "Whom ye ignorantly worship, him I declare unto you." It does
look as if later science had come in view of the darkness brooding on the face
of the deep without knowing of the wind of the Spirit which is to dispel it,
and divide the evil from the good, and issue in a spiritual creation, of which
the first or natural creation was by a type.
We do not as
yet see all things reconciled between these two sides -- the side of Scripture
and the side of science. But we see enough to satisfy us that the two
correspond. It is the same world, seen under different aspects. We see in both
the most skillful arrangement; we are told in both of
some derangement. Both reveal a known God; both bring us to an unknown source
of evil. But with the sameness there is a difference. The relation is not one
of identity, but of correspondence; like that of the earth to the concave sky
by which it is canopied; like that of the movement of the dial on earth to that
of the sun in heaven. On this side is a wail from the deepest heart of the
sufferer; on that side there is consolation from the deepest heart of a
comforter. On the one side is a cry like that of the young bird when it feels
that it has wandered from its dam; and the other, a call like that of the
mother bird, as you may hear her in the evening, to bring her wandering ones
under her wings. You may notice on that side a bier, with a corpse laid out
upon it of a youth, the only son of his mother, and she a widow; on that other
side the same picture, but with one touching the bier, and the dead arises and
is in the embraces of his mother. On this side you see a sepulchre, and all men
in the end consigned to it, and none coming out of it; on the other side you
see the great stone rolled away, and hear a voice, "He is not here; He is
risen." The grand reconciliation is effected by that central figure
standing in the middle of the ages, by Him who has "made peace through the
blood of his cross, by Him to reconcile all things unto Himself, by Him, I say,
whether they be things on earth or things in heaven."