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In religion and theology, revelation is the revealing or disclosing of some form of truth or Thomas Aquinas believed in two types of individual revelation from God, Some people hold that God can communicate with man in a way that gives Isaiah would then write down the dialogue exchanged between YHWH and the.
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It forms, as it ought, an integral part of their every-day life. Men wish neither to be hypocrites nor to be thought hypocrites. It is an inherent fault in Christian ethics that certain portions are not practicable. They are too much dominated by a belief in the near approach of the end of the world. If people discussed religious matters among themselves, they would make some surprising discoveries.
The believer would find that there are many more agnostics than he had ever dreamt there were, and he would also learn that their reason for abandoning belief was of a very different nature from what he had supposed. When agnostics read the lessons in church, as they frequently do, and when, with their aid and the aid of others in various stages of heterodoxy, congregations in church and chapel on Sunday only amount to twenty-two per cent.
The extent of unavowed or unconscious scepticism far exceeds that which is openly avowed or consciously felt. Laxity in keeping the Sabbath is now notoriously on the increase. Nothing can be more sensible than that people who have slaved for six days in the atmosphere of the office, etc.
Unbelief and the advance of rationalism are really at the bottom of this new development; for all the carelessness, all the temptations in the world, would not persuade sane people to throw away their claims to eternal happiness by neglecting to worship their God—a God that demands this worship. How little do the clergy really know, or attempt to know, of the beliefs of the cultured portion of their congregations!
As I write these words I receive, curiously enough, a letter which shows how unusual it is for the pastor to question his flock. X the rector of a certain country parish a gauche man? X asked him if he had been confirmed. Since then Mr. Z goes elsewhere to church. What he did [ 16 ] would not be done by the ordinary run of parsons.
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If they did that sort of thing, they would soon become exceedingly unpopular in the neighbourhood, and lose most of their fashionable and opulent congregation. But they would begin to learn the true state of affairs. There is one more type of person I should include among the many strange buttresses of the Church—namely, the person who refuses point blank to be enlightened.
The Churches have been lulled into a sense of security by many causes, but chief among them, perhaps, there stands out the fact that people not only will not take the trouble to inquire into the grounds of their faith, but consider that it would be positively wicked to do any such thing. To such I can only repeat the words of the Rev. Diggle, now Bishop of Carlisle. Hence so many religious persons are like children who have not learned things accurately. They are fearful of being questioned, and are out of temper in an examination. On the other hand, we observe that the Church numbers among some of its firmest adherents not only those who are ignorant through circumstances over which they have no control, or through thoughtlessness, but also those who remain ignorant through fear to inquire.
Has the Church, then, been deceived in her impression that a reconciliation has taken place between Christianity and Science? Most certainly. I grant that to some extent there exists a patched-up peace. The modern apologist no longer adopts the unwise course of maintaining every strange phenomenon to be miraculous as long as it is unexplained, whereby each advance of physical science used necessarily to be hostile to theology.
He even goes further, and says that the Resurrection and all the miracles may be only the manifestation of some law which is as yet beyond the analysis of our short experience. But, as [ 18 ] I shall show later on, the new interpretations tone down hostility in one respect only to raise fresh and greater difficulties in another. Suppose, however, that the consensus of opinion had been otherwise, what conclusion could we draw? We simply obtain an argument for some form of Theism.
The probability of the existence of a Creative Power would not in itself prove the truth of the Christian dogmas, although it would be a very necessary link in the chain of evidence. It is extremely doubtful whether any scientist or philosopher really holds the doctrine of a personal God, certainly not of the anthropomorphic God of Christianity. Let us take Sir Oliver Lodge, for example. He is continually being held up to us by the Church as an instance of a man of science who finds himself able to believe in the supernatural; but does the Church claim him as one of her fold?
In the Hibbert Journal for April, , he makes out a strong case for the entire re-interpretation of the Christian doctrine, in which, [ 19 ] among other dogmas, the Atonement and Virgin-birth are completely surrendered. He has never yet professed belief in a personal God, and seems to question His omnipotence.
The admissions of Sir Oliver Lodge are, in a certain sense, all the more important because he undoubtedly is one of the few men of science who still retain a strong belief in a spiritual world. There is, for instance, the school which considers that science has no business to concern herself with theology; and there are the metaphysicians.
But the point I wish to make clear is that all these schools are heterodox. They do not accept the Christian dogmas. It is so easy for false impressions on such matters to get about, and, I regret to add, this does not occur altogether by chance.
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When Haeckel, one of our greatest living biologists, was caught tripping in his knowledge of theology by a professor of that subject, the Church explained to the laity that the great Dr. Loofs had shown that Haeckel had forfeited his claim to consideration as a reliable man of science; and, on this basis, his Riddle of the Universe was held up to obloquy and derision. The Church, however, did not mention at the same time that Haeckel had expressly said that he was not skilled in theology, and that it was only in his own branch of knowledge that he spoke with authority.
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Nor did the Church mention that their champion, the learned theologian, Dr. Loofs, himself discredits the notion of the Virgin-birth, and that the chief bone of contention between the two professors was simply the question of the parentage of Jesus. It is just because science and religion are in conflict that the religious naturally wish to discredit science. They will, if they are sufficiently ignorant, go so far [ 21 ] as Lady Blount, 16 and hold that the earth is flat and without motion.
But such persons should note that in the Church itself there are a few—the few best qualified to form an opinion—who accept all the main facts of science, and do not think, or pretend that they think, that there has been any reconciliation. The Rev. Waggett is one of these. He is an apologist of unusual scientific competence, and his new handbook for the clergy, Religion and Science , simply bristles with problems which he confesses have yet to be solved.
However, he does not allow himself to be disturbed. Conclusions adverse to theology are to be resisted. In other words, we must possess our souls in patience until we can see a way out of our difficulties. Such a resistance is not irrational. It must be maintained in spite of outstanding discrepancies with science.
Waggett is the only possible one for a convinced Christian who has a real knowledge of science. He avoids the snares into which so many of his fellow clerics have fallen. Nor does he attempt to show, as many other apologists are wont to do, that there is no direct connection between science and religion. He does not try to escape the criticism of metaphysical conclusions which a scientific habit of thought engenders. But, while his position may appear at first sight a tenable one, whether it be so or not depends entirely upon the correctness of the assumption on which his argument is really based—the true witness of the heart, as against the false witness of the reason.
It is interesting to compare Mr. They need no reconciliation. Kelman to be right and the Rev. Waggett to be wrong, what then? It is the newer conceptions of the Bible which make it possible for Mr. Kelman to speak of a reconciliation—the very conceptions which the orthodox cannot and will not accept.
The orthodox believer is told that religion and science are reconciled; but he is not told by what means. In fact, it was the very necessity for a reconciliation which originated their invention.
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His temperament was strongly inclined to a stern Puritanical piety, and his whole nature was antipathetic to science. Leo Tolstoi, the helper of the helpless, whose voice is ever raised in the cause of universal love and peace, vainly sought an answer to religious doubts, and finally renounced Christian dogmas, building up a religion of his own.
Numerous instances could be given showing that well-known and pious-minded thinkers have rejected Christianity on grounds other than scientific. A significant circumstance is the far more tolerant attitude of the better-informed clergy towards the unbeliever. There still remain persons of the Dr. Torrey and the Rev. Morgan Gibbon 19 type, ready to vilify the agnostic; but their number is rapidly on the decrease.
The clergy, as a whole, are more tolerant now than many of the pious laity. Why is this? Is it not because they are beginning to appreciate the perplexities of faith, and to learn that agnostics as a body can be, and are, good men?
Under certain conditions they themselves have severe wrestlings with the dictates of reason, and it is only by prayer 20 and occupying their minds in their work that they are able to dispel dark doubts. They will tell you that a faith such as theirs, and such as they hope you will attain after emergence from doubt, is a real faith, with which the faith of the ordinary person, accepting everything on trust, is not to be compared.
It is all very well to talk glibly, as so many do nowadays, of an age of tolerance.
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How can man be tolerant in matters concerning which God is alleged to have distinctly told us that He is not tolerant? It has often occurred to me that, were there such a person as the Devil, he must be much puzzled over the case of the high-minded agnostic, and more especially so if the latter conceived it his duty to propagate his views. In other words, if he were a militant agnostic—a Huxley or a Holyoake. And the purer and more unselfish the life of the agnostic, the more the latter would influence people to share his opinions.