{"1": {"fulltext": "1\\nin", "height": "3943", "width": "2723", "jp2-path": "evolutiontheorya00brun_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS,\\nChap, Copyright No.\\nShelf_j B-fiT\\nUNITED STATES OF AMERICA.", "height": "3445", "width": "2422", "jp2-path": "evolutiontheorya00brun_0002.jp2"}, "3": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0003.jp2"}, "4": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0004.jp2"}, "5": {"fulltext": "THE\\nEVOLUTION THEORY\\nAs Stated by M. Le Conte and applied by Dr. Lyman Abbott\\nUnsupported by the phenomena of the World\\nas Far as We are able to know It.\\nA HISTORICAL AND SCIENTIFIC EXAMINATION OF THE\\nCLAIMS OF EVOLUTIONISTS, AS THEY\\nARE SET FORTH IN\\nThe Evolution of Christianity.\\nFRANCIS M. BRUNER.\\nThe Kenyon Printing Mfg. Co\\nDes Moines, Iowa.\\n1900.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0005.jp2"}, "6": {"fulltext": "42857\\nLibrary of Cong\\n\u00e2\u0080\u00a2wo Coras Received\\nSEP 4 1900\\nS\u00c2\u00a3CONOCOPV.\\nOflOtaWYISiON,\\nSEP 5 1900\\n37^\\nCOPYRIGHT APPLIED FOR\\nAUGUST 4, 1900.\\n74141", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0006.jp2"}, "7": {"fulltext": "Mel fat V;XV^\u00c2\u00abW %/A*V\\nfated**, /U^?*d^, U^ L^-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0007.jp2"}, "8": {"fulltext": "PREFATORY NOTE.\\nBY D. R. DUNGAN, A. M., LL. D.\\nJ\\nThe author of this work, Francis M. Bruner, was one of the first\\nscholars of this country. Being much more than a graduate in literature\\nand science at home, he went abroad and spent several years in Germany\\nand France, perfecting his knowledge in the literature, science and philos-\\nophy of Europe. He possessed both an inquiring and an independent\\nmind. He was ready to accept new truth, but not till it had proved itself.\\nHe had no taste for theories, guesses and speculations till it had been\\nshown by careful induction of facts that they were well founded. He\\nsubjected everything to the most careful scrutiny and the most rigid test.\\nHe had the same treatment for all hypotheses candidating for public favor\\nThey were only to be retained after they had been tried by the fire of\\nseverest criticism. His thought-habit was laborious, and no subject was\\nabandoned till he felt sure that there was nothing more to be said either for\\nor against. He did not pause because of difficulties, but worked the harder\\nto overcome them. He thought in clear perspicuous English. I recom-\\nmend this book to all lovers of pure speech. It is a fine contribution to\\nAmerican literature, and will be delighted in, not only for its potency of\\nthought but for its elegance in forceful statement.\\nTHE PREPARATION was elaborate and expensive. For many years\\nProfessor Bruner had studied, rather devoured, the best works on Criticism,\\nPsychology, Metaphysics. He was especially familiar with the best\\nreligious thought of the age. He was for many years a teacher in our\\ncolleges, and read extensively on every branch considered in his class\\nroom. In this way the terms employed by the great leaders of thought", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0008.jp2"}, "9": {"fulltext": "and controversy became as familiar to him as table talk. But after the\\nlong preparation, when it was time for him to write, he was stricken down,\\nand for years was unable to get out of his room without help. But he was\\ndetermined that the work of his life should not go for nothing. So he called\\na competent amanuensis, and talked the book we here introduce to you.\\nTHE TOPIC OR TOPICS FOR CONSIDERATION. -When you read\\nthe table of contents you wonder if you will find any interest in the discus-\\nsion which is to follow. That will depend upon your advancement and\\ntaste for knowledge.\\nHe who poses as a thinker or preacher without having studied the sub-\\nject considered here, is a trifler. Hence the thinkers of the age are going\\nto read this book. It is the latest, clearest, and safest of all yet offered to\\nthe student. The facts and conclusions here presented are not for them-\\nselves, nor can they abide alone. The whole scheme of revelation, and\\nGod s plan of reaching and controlling the human heart in his effort to\\nuplift and save, have vital kinship with this question.\\nThe theory combatted is that all developments are objective, in that\\nthey are the result of the soul s action, or the forces within, and therefore\\nfix and fasten on things without and yet return to affect that power from\\nwhich they sprang. This last would be subjective. But all the improve-\\nments and growth must originate within.\\nThe author shows that the evolutionary formula does not hold true in\\nnature or in revelation. The grain of corn has not life in itself; the life\\nhas come from another source. Even then it must have the helps of soil\\nand sunshine or remain undeveloped. And as to the uplift of the race, the\\ntruth for faith and all the motives for action come from without. Grant\\nthat there must be a corresponding sense within or there would be no soil\\nfor faith, or hope, or love, it remains a fact that the truth to be believed and\\nthe heaven to be desired come to the mind from without and not from\\nwithin.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0009.jp2"}, "10": {"fulltext": "Chapter I.\\nCriticism of the Evolutionary Formula.\\nChapter II.\\nCriticism of the Application of the Evolutionary\\nFormula.\\nChapter III.\\nThe Evolutionary Theory that All Life, including\\nthe Religious Life, is Subject to the Law of Contin-\\nuous Progressive Change, According to Certain\\nLaws, and by Means of Resident Forces, Shown\\nto Have No Support in the History of Heathenism,\\n1. In the Degeneration of the Intellect.\\nSec, 1. In Mythology.\\nSe\u00c2\u00a3. 2. In Philosophy.\\n2. In the Degeneration of the Sensibilities.\\nChapter IV.\\nThe Antagonism of the Three Great World Spirits\\nMakes the Conception of the Life of God and His\\nSpirit in Universal Humanity a Rationally Impossible\\nConception.\\nChapter V.\\nThe Divine Method of Imparting Spiritual Life to the\\nSoul of Man", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0010.jp2"}, "11": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0011.jp2"}, "12": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0012.jp2"}, "13": {"fulltext": "CHAPTER I.\\nCRITICISM OF THE EVOLUTIONARY FORMULA.\\nDr. Tholuck, of the Royal University of Halle, Prus-\\nsia, frequently warned his students against the danger of\\nthoughtless familiarity with the so-called philosophies,\\nso generally read in those times of reckless speculation.\\nOn one occasion he spoke particularly of the pantheism\\nof Spinoza; and among other things said: This philos-\\nophy is like the lion s den there are many tracks going\\nin, and but few coming out.\\nThe influence of a false assumption upon the de-\\nvelopment of the mind and life of him who holds it, cannot\\nbe considered too thoughtfully; especially, when it is re-\\nmembered that that influence goes out to shape the de-\\nvelopment of the minds and lives of others. The relation\\nof the theory of evolution, as stated and applied, by Dr.\\nLyman Abbott in the Evolution of Christianity, to the\\nobjective method and teachings of our Bible, is one of\\nthose dangerous applications of an unsettled question\\nthat ought not to pass unchallenged. The reputation of\\nthe author in the literary and ecclesiastical world lends\\nthe book a certain sanction, that will secure for it an in-\\ntroduction to a wide circle of readers. And this is my\\nreason for replying to an argument, put forward in the\\nover-confidence borrowed from others, to whom the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0013.jp2"}, "14": {"fulltext": "10 THE E VOLUTION THEOR Y\\nauthor surrenders his own judgment, and accepts theirs,\\nas experts in science and, excuses his surrender of his own\\nmental independence by avowing his ignorance of the\\nscientific grounds on which the theory of evolution rests,\\nas though the scientists had exclusive control of these\\ngrounds. Is it impossible for others to comprehend what\\nthese gentlemen know? Has one department of science\\nso great supremacy over all the others that it can com-\\nmand the acceptance of its universal assumptions and ask\\nthem to humbly wait while the experts prove that they\\nare true, nay more, ask that these unproven assump-\\ntions be accepted tentatively, until the experts reach their\\nfinal judgment. Has knowledge lost its unity? Have\\nnot other sciences some of the evidences that must enter\\ninto this final judgment? Or is the, thinking of the world\\nto be unsettled, revolutionized, in the interest of an\\nunproven theory? Dr. Tholuck says in his Glaub-\\nwnrdigkeit der Ewangelischen Geschichte, that Straus\\nand his associates in the rationalistic treatment of the\\nHoly Scriptures, boast that they are standing on the\\napex of time, yet have no eye for the fact, that still over\\nthe mountain, also, people are living. Must the Chris-\\ntian church be made the dumping ground of all unsettled\\ntheories? Is it consistent with the sacred trust of a\\nsentinel on the walls of Zion to accept unproven theories\\nfrom those without, who even deny the Christian s God,\\nand in some cases are contented to not know whether\\nthere is a God or not accept the theories of such men, I\\nsay, and teach them to the people, instead of the un-\\nadulterated milk of the word. Yes, go the extreme of\\nrepeating with approval the declaration of Le Conte that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0014.jp2"}, "15": {"fulltext": "CRITICISM OF FORMULA 11\\nthe law of evolution is far more certain than the law of\\ngravitation.\\nBut the author can state his position and purpose for\\nhimself. He says Le Conte defines evolution as con-\\ntinuous propressive change, according to certain laws and\\nby means of resident forces. Religion is the life of God\\nin the soul of man. It is my object to show that the\\nChristian religion is itself an evolution that is, that this\\nlife of God in humanity is one of continuous progressive\\nchanges according to certain divine laws, and by means of\\nforces, or a force, resident in humanity. The proposi-\\ntion is a very simple one.\\nWe had better inquire whether it is so simple or not.\\nIt is a universal proposition, for it applies to man or\\nhumanity. Such a proposition can be true only when\\nits conditions are all fulfilled. Besides the proposition\\nitself is involved, it has so many particulars, e. g., con-\\ntinuous change, progressive change (from lower to\\nhigher, into something new). The theory will fail\\ntherefore, whenever one of these conditions is not fulfilled\\nAccording to certain laws may mean anything. Ac-\\ncoidingly, the life of God, the life of man, the life of i\\npjr nt and the material universe are included under t he-\\noperation of the general proposition. Again these con-\\ntinuous progressive changes, according to certain laws,\\nmust occur by means of resident forces. In science a force\\nbecomes a law; and besides, if the force is external, then\\nthe evolutionary hypothesis fails external forces are not\\nresident.\\nThe conditions of this proposition are not fulfilled\\nby any part of the human race. They do not describe", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0015.jp2"}, "16": {"fulltext": "12 THE EVOLUTION THEORY\\nthe phenomena of the material universe. Six thousand\\nyears of history fail to present the phenomena required\\nby this hypothesis in the material universe so far as we\\nknow it, in the life of plants, in the corporeal life of\\nanimals and men and in the life of the soul. The con-\\nception of evolution presented in this formula is very\\ndifferent from that of development. Development, say\\nof the mind, is the result of external forces which reach\\nit through the teacher, the book, or through the external\\nworld acting upon the senses. The phenomena of the\\nmind in perceiving, knowing, judging, classifying and\\ngeneralizing are exhibitions of some of the growing\\nactivities of the intellect. The Evolution of Christianity\\nadmits that it is personal influence that forms character.\\nBut personal influence is external, and the formation of\\ncharacter is one of the most desirable results about which\\nthe Evolution of Christianity could be expected to be\\nconcerned. The assumption of the personal presence of\\nGod, of the life of God, of his laws, etc., within, in the\\nsoul are gratuitous assumptions, therefore, and can have\\nno value, except as they furnish conditions, which con-\\nform to the requirements of the evolutionary hypothesis.\\nThe necessity of establishing: a universal internal condition\\nwith which to begin the e volution of man, forced these\\nassumptions into the application of the theory at the out-\\nset and hence the existence of the life of God in the\\nsoul of humanity is assumed upon the authority of some\\none not named and the evolutionary formula is accepted\\nupon the authority of Le Conte. But this assumption of\\nsubsidiary conditions reminds one of the man who pro-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0016.jp2"}, "17": {"fulltext": "CRITICISM OF FORMULA 13\\nvided for the progress of an army by assuming the exist-\\nence of bridges over the rivers.\\nThe indefinable uncertainty of the terms of the\\nevolutionary formula permits the assumption of numer-\\nous subsidiary conceptions equally indefinable. The\\npersonality of God is not an objective reality after it\\nenters the service of evolution. God and man are in\\nvery essence one. God and man are inextricably woven\\ntogether, so that they cannot be separated. The divine\\npurity has come into a turbid stream and can purify only\\nby being itself indistinguishably combined with the im-\\npure.\\nLikewise, the laws of God no longer have an ex-\\nternal objective expression. The laws of my nature are\\nthe laws of God s own nature they are wought into the\\nvery fiber and structure of the human soul they are in-\\nherent in the nature of man and inherent in the nature of\\nGod so absolute and so inviolable, that if we could con-\\nceive that God himself were dethroned and ceased to ex-\\nist, law would still go on throughout eternity unless\\nnature itself were dissolved into anarchy. This is cer-\\ntainly the danger point of lawless assumption. But it\\nfurnishes the theory with certain laws, and they are\\nresident.\\nThe vagueness of the theory allows its universal\\napplication but requires the assumption that the life of\\nGod is identical zvith all other kinds of life. The Evolu-\\ntion of Christianity supposes that the life of God is in the\\nsoul and makes it conform to the same theory, just as\\nany other kind of life. It says This life of God in\\nhumanity is one of continuous progressive change.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0017.jp2"}, "18": {"fulltext": "14 THE EVOLUTION THEORY\\nWhy change the life of God? The working out of the\\nevolutionary theory requires that man and God should\\nbe in essence one, and, hence the life of God entered into\\nthe anhml man.\\nHaving located certain laws and a force in the\\nsoul it became necessary to account for the effects of\\nevolution. They, too, are in the soul. Nothing is external.\\nRevelation is the unveiling in consciousness of that which\\nGod wrote in the soul when he made it, under the in-\\nfluence of his personal presence.\\nThe solution is logical and necessary from the\\npremises. Hence, we find, in addition to what has already\\nbeen named, sin, disorder, disease, penalty, redemption,\\nincarnation, heaven and hell all within, in man. There\\nis no escaping to the exernal world after the assumptions\\nhave been accepted. There are many other conceptions,\\nlike the Infinite the Eternal and Eternal Energy the dif-\\nfused spirit of God concentrated in Christ; suspended\\nChristian development; the divine purity indistinguish-\\nably identified with the impure; power to know God and\\ntruth directly and immediately and many others, none of\\nwhich are known in the Christian Scriptures nor in the\\nChristian church, in the sense and application given them\\nin the Evolution of Christianity.\\nIt seems strange that so much liberty should be taken\\nwith God; and at the same time, the Evolution of Christi-\\nanity should not pause to ask whether he has any method\\nby which to evolve his kingdom. Furthermore it seems\\nto be a misnomer to call that Christianity which has been\\nevolved out of conceptions unknown to Christian\\nthought. And this statement of the attitude of the Evo-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0018.jp2"}, "19": {"fulltext": "CRITICISM OF FORMULA 15\\nlution of Christianity towards the historic sources of\\nChristian thought and Christian faith being correct, we\\nare forced to the conclusion that the logical carrying out\\nof its assumptions must overthrow the supremacy of\\nrevealed religion as we find it in our Bible; and begin an\\nera of speculation based upon new grounds, having no\\nsanction but human wisdom.\\nThe Evolution of Christianity admits that its hypothesis\\nincludes other assumptions that are antagonistic to\\neach other. It says, With the scientific believer, I be-\\nlieve in the orderly and progressive development of all\\nlife; with the religious believer I believe in the reality of\\na life of God in the soul of man. It is not my object\\nto reconcile these two beliefs, but assuming the truth of\\nboth to show that this divine life is itself subject to the\\nlaw of all life; that Christianity is itself an evolution.\\nChristianity then is the product of the evolution of a life\\nof God in the soul of man. Not only is the conception\\nof the orderly development of all life at variance with\\nthe conception of the evolution of a life of God; but\\nboth conceptions are ambiguous and thus, to a still greater\\ndegree, involve the universal postulate of evolution in un-\\ncertainty. The orderly development of all life may in-\\nclude the life or, at least, a life of God. The application\\nof the theory requires a life or the life of God in nature,\\nfor he is a spirit and is in nature as the soul is in the\\nbody. The Evolution of Christianity was conscious of\\nthe incongruity of the conceptions here and reduced it\\nto a somewhat similar. It says, we are coming to\\nthink of God as ruling, not only in physical nature, but\\nin a somewhat similar manner in human nature, i. e..", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0019.jp2"}, "20": {"fulltext": "16 THE EVOLUTION THEORY\\nThe material universe and man are governed somewhat\\nalike. Does this somewhat reconcile the difference be-\\ntween the way God is evolved in a star and in a man?\\nIf so, then Plato and Aristotle more than anticipated\\nThe Evolution of Christianity, for they supposed that the\\ncorporeal universe was animated by a world-soul and\\nthat the stars were gods and that true philosophers would\\ngo to them and share their life.\\nThe application of the evolutionary formula, a contin-\\nuous progressive change, according to certain laws and\\nby means of resident forces, requires greater accuracy in\\ndefining* the subsidiary assumptions. Are we to lay\\naside the holy confidence we have cherished all our lives\\nin Jehovah, and subject his life to the law of change sup-\\nposed to take place in the life of the lowest animal How\\ndoes the Evolution of Christianity know that all life is\\nchangeable? Has he had opportunity to observe all the\\nparticular lives included in his universe? What does he\\nknow about the life of God, of which he makes such\\nfamiliar and irreverent use? What is life? It is spoken\\nof as one would speak of the germ in a grain of corn.\\nBut every boy on the farm knows that is not true. A\\ndead germ is as perfect in shape and matter as a living\\none. The life is not the form of the germ nor the mat-\\nter composing it, nor is the life developed into the stalk\\nand ear it is the living germ which is developed into the\\nperfect plant. So that the evolutionary formula, when its\\nassumptions are reduced to strict definitions, is only ap-\\nplicable to corporeal forms having life, not to life itself.\\nAgain, does the Evolution of Christianity deal fairly\\nwith us when it leaves us to grapple with the question", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0020.jp2"}, "21": {"fulltext": "CRITICISM OF FORMULA 17\\nconcerning the distinction it makes (if any) between the\\nlife of the animal and the life of man, the life of the\\nbody and the life of the soul, the life of the human soul\\nand the life of God, and the life of the human body and\\nthe life of God, and between all these and the life of a\\nplant. In the absence of a distinct avowal, I hesitate to\\nsay that the Evolution of Christianity believes that all\\nlife is the same life; but the theory logically requires it.\\nLater we will see the heathen supposed life in every-\\nthing.\\nBut there is still a definition required in the most im-\\nportant field for the application of the evolutionary theory\\nin the evolution of the human soul. The Evolution of\\nChristianity avoids the responsibility of definitions by\\ntelling us that evolution does not propose to tell us what\\nlife is, nor how it came to exist in man and other things.\\nIt assumed, without proof, that all life is subject to the\\nlaw of evolution, especially the life of God in the soul.\\nIt believes that the soul will survive the body and continue\\nto live right on. It has a capacity of life, then, which\\nthe body has not. Now, is this life evolved, or the spirit\\nessence of the soul, or its power to know and feel and\\nwill? If the last named supposition is the correct one.\\nthen the evolutionary hypothesis cannot apply to the soul\\nas it applies to all other living things, assuming that it is\\napplicable for the argument s sake. The other two suppo-\\nsitions are absurd in themselves; and, besides, there are\\nno phenomena to guide an investigation. Life and the\\nessence of the soul are beyond the reach of observation.\\nWe know the soul s existence from the phenomena of\\nthe intellect and the sensibilities and the will; and these", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0021.jp2"}, "22": {"fulltext": "18 THE E VOL UTION THE OR Y\\nphenomena are given us in consciousness and there is no\\nknowledge of anything which does not come through\\nthese channels in our possession. Dreams, visions, in-\\ntuitions, aberrations and insanity are so many states of\\nthe intellect, depending upon or reproducing antecedent\\nmental phenomena without the directing influence of rea-\\nson and the will. The soul cannot be absolutely passive\\nit responds in one way or another to every influence that\\nenters consciousness. It is probably correct to say that\\nthe soul never sleeps. Now, in all this ceaseless activity,\\neven in the hours of sleep, ecstasy and insanity, the phe-\\nnomena of the soul always reveal their origin in the in-\\ntellect, the sensibilities and the will. Abnormal condi-\\ntions do not change this fact. So that whether normal\\nor abnormal, the changes of which we can be witnesses\\ntake place within the limits of these three states of the\\nsoul. The soul, then, as a unit, may be said to act as\\nintellect, as sensibilities and as will. These phenomena\\nprove the existence of the soul as something endowed\\nwith its own life and attributes. Individuality and per-\\nsonal identity can be predicated of the soul, and hence of a\\nhuman being, on no other grounds. Therefore, when the\\nEvolution of Christianity assumes the existence of the life\\nof God and of God himself within, in the soul of hu-\\nmanity, what is meant? Is it the life or the spirit essence\\nthat is subject to the evolutionary formula? If man and\\nGod are in very essence one, how can we think of the\\nevolution of man without at the same time thinking of\\nthe evolution of God? But all the conceptions we so rev-\\nerently cherish concerning our Heavenly Father, the holi-\\nness and majesty of his personality, the infinite value of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0022.jp2"}, "23": {"fulltext": "CRITICISM OF FORMULA 19\\nhis personal identity to our hearts all these are sacri-\\nficed in the assumption of conditions in the soul of man,\\nwhich bring it under the requirements of the evolutionary\\nformula. Such a scheme is an outrage upon the most\\nholy and sacred sensibilities of the human heart. The-\\norists very much resemble butchers; having divinity, in-\\nfinity, eternity and humanity to dispose of, they cut and\\ncarve, and try and fit, to suit the theory their finite minds\\nhave formulated like the gods they are, if their assump-\\ntions are true.\\nBut it is assumed that there is a life of God in the\\nsoul. The Evolution of Christianity should have ex-\\nplained which one it supposes to be in the soul. The irrev-\\nerent reader might ask, also, how many lives God has. I\\ndo not ask it. It borders too closely on blasphemous\\nfamiliarity. The mere mention of the words of this as-\\nsumption is sufficient to make clear our criticisms that\\nthe evolutionary formula and the subsidiary assumptions\\nunder it are vague, ambiguous and represent conceptions\\nentirely foreign and antagonistic to those of the Christian\\nScriptures and the Christian church. Evolution from\\nsuch assumptions cannot produce Christianity.\\nOne more criticism relates co the evolutionary concep-\\ntion of the material universe. The Evolution of Chris-\\ntianity says, The doctrine of evolution, then, makes no\\nattempt whatever to explain the nature or origin of life.\\nIt is concerned not with the origin, but with the phe-\\nnomena of life. It sees the forces resident in the phe-\\nnomena, but it throws no light on how they came there.\\nIt traces the tree from the seed, the animal from the\\nembryo, the planetary system from its nebulous condition,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0023.jp2"}, "24": {"fulltext": "20 THE E VOL Ul ION THE OR Y\\nit investigates and ascertains the process of development\\nbut it does not explain what is the difference between the\\nseed which is a living thing and a grain of sand which is\\ndead or between the vitalized and the unvitalized tgg or\\nwhat is in the nebulae, which produces out of chaos a beau-\\ntiful world fitted for human habitation. There is in this\\nassumption a clear case of avoiding the vital issue for the\\nforces are resident in the phenomena, which can be but\\nan evidence of force. The force that develops the germ\\nin the seed is back of all the phenomena of growth; but\\nthe adventure into the realm of dead matter with the\\nevolutionary hypothesis faces a new problem. Why was\\nnot a new subsidiary hypothesis proposed or, at least, an\\nattempt made to define whether dead matter is endowed\\nwith the capacity for originating motion? This would\\nnot have required an explanation of how this capacity\\ncame there, a task which the Evolution of Christianity\\nstudiously avoids. But it will not be claimed that there\\ncan be progressive change without motion. The evo-\\nlutionary theory falls to the ground the moment it admits\\nthere is no cause of motion. But what is that cause in\\nthe evolution of dead matter? The answer does not require\\nan explanation of the difference between a dead grain\\nof sand and living seed. We would have been saved\\nthe trouble of this part of the criticism if some adequate\\ncause of motion in dead matter a resident cause had\\nbeen named. Spontaneity can originate motion, and\\nnothing but a being endowed with spontaneity can cause\\nmotion towards an end. Man can originate motion with-\\nin certain limits because he is endowed with spontaneity.\\nGod, therefore, who made heaven and earth and all that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0024.jp2"}, "25": {"fulltext": "CRITICISM OF FORMULA 21\\nin them is, is the only adequate cause of all motion. But\\nwhy did not the Evolution of Christianity say so? Did\\nit hesitate to say at this stage of the argument that God\\nis resident in dead matter? It tells us later that God is\\nin nature, ruling in nature as the spirit resides in the hu-\\nman body. So Plato and Aristotle taught concerning\\nthe world soul. Has the Evolution of Christianity\\nno definition to give that will distinguish it from heathen\\nconceptions four centuries before Christ? There ought\\nto be evolution in conceptions of matter if such a process\\nis going on in matter. The mental phenomena of evolu-\\ntionists do not sustain their theory.\\nBut we pass from this to another phase of this assump-\\ntion concerning the evolution of the planetary system.\\nNow it is claimed that the doctrine of evolution investi-\\ngates and ascertains the process of development. How\\ndoes it investigate and ascertain the process? If it sees\\nthe forces resident in phenomena, what produces the\\nphenomena Cause and effect are not identical, and phe-\\nnomena are effects. Phenomena are needed, and badly\\nneeded, to reveal the existence of a force or forces by\\nmeans of which the process of the evolution of the plan-\\netary system from nebulous matter out of chaos\\ninto a beautiful world suitable for human habita-\\ntion was carried on. Who are the witnesses of these\\nphenomena One of the most important terms in the as-\\nsumption, also, is not accepted as the final judgment of\\nscientists. The nebulous condition of the material uni-\\nverse is only one of many assumptions that have been\\nmade to explain the process by which the worlds were\\nmade. Almost every philosopher from Thales (640 B.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0025.jp2"}, "26": {"fulltext": "22 THE EVOLUTION THEORY\\nC), to the present time, has either proposed a new hy-\\npothesis or modified an old one. Why should the Evo-\\nlution of Christianity place a higly improbable element\\nin its subsidiary assumption? Is the uncertainty not\\ngreat enough in the universal, unproven, assumption,\\nwithout causing it to rest on other assumptions still\\nfurther removed from the phenomena of the universe, as\\nfar as we are able to know it? When the Evolution of\\nChristianity proposed at the outset to give us some ex-\\nact definitions we had reason to expect something dif-\\nferent from the nebulae in its statements. And it is\\nwholly gratuitous to inform us that evolution does not\\npropose to tell what was in the nebulae. Nobody\\nwould suspicion it of knowing. But why disavow the in-\\ntention of telling if the answer is known? And if it is\\nnot known, why presume upon our unsophisticated cre-\\ndulity; as if we would think it knew.\\nOne more criticism on the general view of the formula\\nand its subsidiaries. Instead of occupying the field best\\nknown, where the vast majority of men live, and where\\nthe phenomena of living and dead things are abundant\\nand free to all the conceptions which are put into them\\nrequire us to forsake the phenomena with which we are\\nfamiliar, cross the horizon of the known, and grope in\\nthe region of the unknown, with no guides but a few\\nexperts who have not yet made up their final judg-\\nment as to whether their assumptions are true or not.\\nIt is unnecessary to enter a criticism on the morality of\\nsuch a proceeding. The nebulae, if they ever existed,\\nand their phenomena, during the chaotic period, are un-\\nknown to us. Yet, they are spoken of with the assurance", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0026.jp2"}, "27": {"fulltext": "CRITICISM OF FORMULA 23\\nof eye witnesses. My criticism on this general view,\\ntherefore, is this The phenomena, with which man has\\nbeen familiar since he became a witness of the visible\\nevents of earth and sky, show that for six thousand years\\nthere has been no such thing as continuous progressive\\nchange going on. The same sun, moon and stars are\\nin their places, morning, noon and night. Light has\\ncrossed the unfathomed depths of space at the same\\nmarvelous velocity and told the same story to the eye and\\nheart of man. The heavens declare the glory of God\\nand the firmament showeth his handiwork. Day unto day\\nuttereth speech and night unto night showeth knowledge.\\nThere is no language nor speech where their voice is\\nnot heard. This has been the song of the devout heart\\nfor three thousand years; but its sentiment, the founda-\\ntion on which it rests, was uttered six thousand years\\nago in the words In the beginning God created the\\nheaven and the earth. The phenomena of light and\\ndarkness, day and night, the lights in the firmament, the\\ngreater light ruling the day, the lesser light ruling the\\nnight all the phenomena of the dry land, the seas, of plant\\nand animal life all testify that the same physical forces\\nwhich are also laws, have uninterruptedly held dominion\\nthroughout the material universe as far as we are able to\\nknow it. Men may wonder at the evidences of vast cata-\\nclysms in the earth s surface; at the disappearance of\\ngreat monsters from the sea and huge mastodons from\\nthe land, but none of these changes, whose records are\\nsacredly kept by the everlasting rocks, give the least hint\\nof the expansion of the borders of Eden or the reproduc-\\ntion of its luxurious vegetation, its pleasant fruits and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0027.jp2"}, "28": {"fulltext": "24 THE EVOLUTION THEORY\\nflowers. The material changes have gone the other way.\\nThe rocks hold in their bosoms the indestructible testi-\\nmony that life has made no progressive change against\\nthe power of death. The most gigantic representatives\\nof life were the first to yield to the sway of death and\\ndecay. The tombs of the Pharaohs present to onr eyes\\nthe ghastly evidence that death has always been the\\nking of terrors and terror of all kings among men;\\nbut no trace of man has been found among the fossils of\\nthe rocks. This shows that he entered the drama of life\\nafter a habitation had been prepared for him, after the\\nearth s crust had received its present arrangement, after\\nprovision had been made in animal and plant life to supply\\nhis physical wants, after the sun had stored its energy\\nin the glory of the primeval forests that now lie in com-\\npressed layers, waiting to supply, at the bidding of man,\\nthe power that lifts his burdens, that drives the wheels\\non land and sea, by which the products of his toil and\\ngenius are borne to the ends of the earth. But at the be-\\nginning man was made to have dominion over all the\\nearth. There is no law in force now that was not in\\noperation then. Eden and its life was an epitome of the\\nworld s history to the end of time. Even the deep waters\\nof the sea preserve some of the phenomena that must\\nhave been witnessed when the waters that covered the\\nearth were first gathered together into seas. There is\\nno new life on land or sea on the other hand, some of the\\nlargest animals belonging to both, where we would expect\\nthe resident life force to be most effective, have become\\nextinct; and the same is true of several smaller species.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0028.jp2"}, "29": {"fulltext": "CRITICISM OF FORMULA 25\\nAnd innumerable millions of the lower orders of water\\nanimals are found as fossils.\\nNow will the experts please step with us into the\\nmidst of these phenomena and point out the aisles of the\\nmaterial universe along which the procession has been\\nmoving from the nebulous condition, out of chaos, on\\ndown through the evolutionary ages till now, according\\nto the formula continuous progressive change, accord-\\ning to certain laws and by means of resident forces.\\nOn what corner of the world will they plant their Jacob\\nstaff and say this is the beginning; here matter began;\\nhere it is in its original condition; here is what it be-\\ncame next, and so on till we see it as it is now. We\\nhave no trouble with the phenomena of the world as it\\nis. The whole trouble is with the world as it is not, the\\nhypothetical world. We have a right to demand of the\\nexperts the location of some of the original corners,\\nbefore we enter tentatively upon the work of survey-\\ning the universe as it must have been according to their\\ntheories. Life is the most interesting and the most desir-\\nable thing in the world. Let those, who know, tell us\\nnot where life began, nor how it came to be in the world\\nbut tell us how many centuries they know that life has\\nbeen subject to the law of continuous progressive change\\naccording to known physical laws and by means of known\\nphysical forces. I assume that the experts would\\nthink the request unfair to ask them to show a section\\nof such development, for any period of time, according\\nto unknown laws and by means of unknown forces.\\nThe Evolution of Christianity believes in the experts\\ntrusts them with the settlement of this whole problem.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0029.jp2"}, "30": {"fulltext": "26 THE EVOLUTION THEORY\\nThey are atheists, agnostics, infidels and a few who pro-\\nfess to be Christian. The Evolution of Christianity\\nboasts of the privilege of sharing such company. It says\\nOne may with Haeckel believe in spontaneous genera-\\ntion, or with Tyndal disbelieve in it, and in either case\\nbe an evolutionist. With the most fraternal sympathy\\nit leans upon Huxley s words and when Le Conte boasts\\nthat the law of evolution is far more certain than the\\nlaw of gravitation, it bows in adoration, saying, In view\\nof such a saying from such a source, it is decorous for the\\nnon-expert in science to pass by without discussion, the\\nscientific objection to the doctrine. But what shall we\\nsay when the Evolution of Christianity in almost the\\nsame breath, irreverently brushes aside the testimony of\\nGenesis concerning the origin of human life, declares\\nthe book quite anonymous, assigned by modern schol-\\narship to an author many centuries subsequent to\\nMoses; its material gathered from ancient myths, leg-\\nends and traditions its author lays no claim to having\\nreceived the matters which he records as a revelation,\\nand appealing to the reader, innocently asks Did God\\nreveal the facts to the historian? And then tears away\\nthe testimony of the oldest record of the origin of matter\\nand of life in the possession of the race by informing him\\nthat the Chaldean tablets are at least as old as the Book\\nof Genesis and contain such material that the same\\nare found in ancient legends of other nations; and, be-\\nsides, scholars have been able to separate the book into its\\nparts, hypothetically, into the narratives of which it was\\ncomposed that the story of Eden is found nowhere else\\nthan in Hebrew literature, is readily characterized as", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0030.jp2"}, "31": {"fulltext": "CRITICISM OF FORMULA 27\\npoetic and imaginative, not as scientific and historical.\\nWere it not so manifest that the Evolution of Christian-\\nity has an interest in depriving the Book of Genesis of its\\nhistorical character to make room for its evolutionary\\nanimal-man, it would be worth while to make formal\\nanswer to these stale and indefensible allegations against\\nits authenticity and genuineness. We will, however, let\\nthe Evolution of Christianity answer them. Quoting\\nFrancis Lenormant (Beginnings of History) it appropri-\\nates his words by saying: The Christian evolutionist\\nwith Lenormant does not suppose that the facts narrated\\nin the book of Genesis were supernaturally revealed to the\\nhistorian. But, Lenormant says, The essential feat-\\nures of the form of the tradition (Chaldean) have been\\npreserved, and yet between the Bible and the sacred books\\nof Chaldea, there is all the distance of one of the most\\ntremendous revolutions, which have ever been effected\\nin human beliefs. Herein consists the miracle and it is\\nnone the less amazing for being transposed. Others may\\nseek to explain this by the simple, natural progress of the\\nconscience of humanity; for myself, I do not hesitate to\\nfind in it the effect of a supernatural intervention of Di-\\nvine Providence, and I bow before the God who inspired\\nthe Law and the Prophets. It seems to me that an in-\\nspired tradition or a book or books written as the effect\\nof a supernatural intervention of Divine Providence\\nought to be very reliable history. But Dr. Abbott, him-\\nself, says, The lessons which the divinely inspired pro-\\nphet (hypothetical author of Genesis) found in life anc$\\nwrote into the already current history of a prehistoric\\nage are alike inspired, whether the scientific and historical", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0031.jp2"}, "32": {"fulltext": "28 2 HE E VOL UTIO N THEOR V\\nmaterials were revelations or traditions. Now the au-\\nthors of these declarations do not expect us to believe\\nthat God would inspire a prophet or prophets, even in a\\nprehistoric age, to make a record of inspired lies for pres-\\nervation. If, then, the book of Genesis is a record of\\ntruth, the account given of the origin of matter, of the\\nbody of man and the source of his life, must stand. The\\nattempt of the Evolution of Christianity to carry the\\nwork of evolving matter and life and the planetary sys-\\ntem, beyond the inspired record of their origin, is estop-\\nped by its own admissions. But the theory of evolution\\nhas too much need of inspiration, as a subsidiary hypoth-\\nesis, later on, to deny it to the author or authors of the\\nfirst chapters of Genesis.\\nThe Evolution of Christianity seems more confident\\nof the correctness of its theory than evolutionists them-\\nselves. Professor J. Arthur Thomson, lecturer on zool-\\nogy in the School of Medicine, Edinburgh, himself an\\nevolutionist, says Unless we can give some theory\\nof the origin of variations, we have no material for fur-\\nther construction. Unfortunately we are very ignorant\\nabout the whole matter. But, in the first place, it is quite\\ncertain that the environment in the widest sense must\\nbe the primary cause of changes in animals\\nBut in regard to the direct conditions of organic change,\\nnaturalists are or ought to be very uncertain. In a foot\\nnote, he says, It seems to me desirable to avoid talking\\nabout the principles of evolution, e. g. as variability,\\nheredity, and natural selection, or as variability, heredity,\\nisolation. Not only are words like principle used in the\\nloosest possible way, but they suggest a conclusiveness,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0032.jp2"}, "33": {"fulltext": "CRITICISM OF FORMULA 29\\nwhich certainly does not exist, and they are apt to become\\nintellectual fetishes. (Outline Zoology, p. 83.)\\nProf. Thomson in addition to his own mild statement\\nof the influence of environment in producing variation\\nin animal bodies, states also the views of the distinguished\\nProf. Weisman, as follows: Weisman denies the trans-\\nmissibility of any characters, except those inherent or\\ncongenital in the fertilized egg-cell, and therefore denies\\nthat the influence of function and environment are, or\\nhave been, of any importance in the evolution of many-\\ncelled animals. (P. 66). Since environment is so\\nmuch relied upon by some as a cause of variations in an-\\nimal bodies and hence also an important force in evolu-\\ntion, the opinions of these gentlemen are valuable as\\nshowing the feebleness of the hold of the assumption on\\nthe scientific mind. And it scarcely needs the remark\\nthat environment cannot promote the theory of the Evo-\\nlution of Christianity for environment is external, while\\nour formula requires that change shall occur by means\\nof resident forces.\\nAgain he says It is hardly necessary to say that\\nthe young mammal is never like a worm, or a fish, or a\\nreptile. It is at most like the young stages of these.\\nThis is said in reply to Haeckel s fundamental biogenetic\\nlaw ontogeny, or the development of the individual, is\\na shortened recapitulation of phylogeny, or the evolution\\nof the race. And he further says, The individual s re-\\ncapitulation of racial history is a general, but not a precise\\nstatement of the facts Finally, we do not\\nclearly understand how the recapitulation is sustained.\\nHas the embryo a feeling for history, or some unconscious", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0033.jp2"}, "34": {"fulltext": "30 THE EVOLUTION THEORY\\nmemory of the past? Recapitulation is due to no dead\\nhand of the past, but to physiological conditions which\\nwe are unable to discover or express. (P. 63.\\nIt will be noted by the reader that these two points are\\nfundamental and that they are conditions without which\\nthe assumption of evolution is deprived of both a starting\\npoint and continuous phenomena. Prof. Thomson says\\nWe have no material for further construction, if we can-\\nnot give some theory of variations. The Evolution of\\nChristianity requires continuous progressive change,\\nand subjects all life even the life of God in the soul of\\nhumanity to this assumption. But Prof. Thomson says:\\nUnfortunately we are very ignorant about the whole\\nmatter in regard to the direct conditions\\nof organic change, naturalists are or ought to be very un-\\ncertain. But Dr. Lyman Abbott is so certain that he\\nrushes with his unproven theory into an arena where\\nangels fear to tread. To my mind there is nothing\\nmore presumptuous than this subjection of the life of\\nGod to continuous progressive change, and that, too, in\\nthe interest of a theory that is waiting for the final judg-\\nment of the scientific experts. Prof. Thomson says:\\nWe do not clearly understand how the recapitulation is\\nsustained that it is hardly necessary to say that the young\\nmammal is never like a worm, a fish or a reptile. It is at\\nmost like the young stages of these. Recapitulation is\\ndue to physiological conditions which we are unable to dis-\\ncover or express/ Dr. Lyman Abbott says The doc-\\ntrine of evolution traces the tree from the seed, the animal\\nfrom the embryo, the planetary system from its nebulous\\ncondition; it investigates, and ascertains the process of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0034.jp2"}, "35": {"fulltext": "CRITICISM OF FORMULA 31\\ndevelopment! Why is the naturalist, an expert in evo-\\nlution, more modest in his claims than the theologian, the\\nDoctor of Divinity, who lays no claim to being an ex-\\npert? Prof. Thomson says: As many of the most\\nfundamental structural and functional problems in con-\\nnection with placentation are still being investigated, it is\\nimpossible to discuss even the leading questions with def-\\niniteness and certainty. Dr. Abbott, however, in the\\nquotation just given claims that the doctrine of evolution\\ntraces the animal from the embryo, investigates and ascer**\\ntains the process of development. Prof. Thomson advises\\nagainst the use of such phrases as principles of evolu-\\ntion, because they suggest a conclusiveness, which does\\nnot exist. But Dr. Lyman Abbott, as a non-expert, makes\\nan intellectual prostration when Le Conte affirms that\\nthe law of evolution is far more certain than the law of\\ngravitation. Is Dr. Abbott s confidence in the scien-\\ntific experts greater than in his hypothetically divinely\\ninspired prophets who wrote the first three chapters of\\nGenesis? Would it not have become his calling, as a\\nshepherd in Israel, better to have observed the moderation\\nand caution of Prof. Thomson? The declaration of\\nProf. Thomson makes it clear that the Evolution of\\nChristianity is based upon undefined and unsettled as-\\nsumptions.\\nThis evolutionary, formula has no corresponding equiv-\\nalent conceptions in science and cannot be translated di-\\nrectly without paraphrase or modification into the famil-\\niar language, which the phenomena of scientific investii\\ngation have created. Take the whole group of electrical\\nphenomena, it cannot be conceived under what conditions", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0035.jp2"}, "36": {"fulltext": "32 THE EVOL UTION THEOR Y\\nthey would suggest continuous, progressive change.\\nThe phenomena are instantaneous or not at all. Take all\\nthe phenomena of attraction. The conception of universal\\nattraction, as stated by Ganot, is that it is a force, in\\nvirtue of which the material particles of all bodies tend\\nincessantly to approach each other; it is a mutual action,\\nhowever, which all bodies, at rest or in motion, exert upon\\none another, no matter how great or how small the space\\nbetween them may be, or whether this space be occupied or\\nunoccupied by other matter. And Newton s law he ex-\\npresses thus The attraction between two material par-\\nticles is directly proportional to the product of their masses\\nand inversely proportional to the square of their distances\\nasunder. No reason can be given for changing this law,\\nbut there are many reasons why it should not be changed.\\nIt would be difficult to imagine what the effect would be\\non our planetary system. It might be such a change as\\nwould cause all our planetary worlds to rush together to\\none common center, or relax the centripetal force and let\\nthem fly off into space lawless; or find another center or\\nrevolve in larger orbits around the old one. The un-\\nchangeable operation of this law seems necessary, there-\\nfore, for the conservation of the universe of matter.\\nSome one has spoken of the crash of worlds and the uni-\\nversal wreck of matter, but what prevents it but the un-\\nchangeable constancy of the operation of the law of\\ngravity\\nThe phenomena of attraction are also witnessed between\\nthe smallest particles of matter at infinitely small dis-\\ntances. Adhesion, cohesion, capillarity, chemism and mag-\\nnetism play a most important part in the conservation of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0036.jp2"}, "37": {"fulltext": "CRITICISM OF FORMULA 33\\nall material bodies these must soon fall down into their\\nsimple elements without them. The conception of con-\\ntinuous progressive change cannot be translated into the\\nphenomena of these attractions.\\nThe energy of the sun s rays gives the nations their\\nbread by means of the constancy of their light and heat.\\nA change of but a few degrees either way in the heat or\\ncold on the earth s surface would destroy both animals and\\nplants. The protoplasm of the vegetable cell is coagu-\\nlated at about 140 degrees F. And but few men have not\\nhad experience with blisters on the naked skin under the\\nheat of our usual summer sun. Under its rays evapora-\\ntion is uniform, and heat puts the atmosphere in\\nmotion, and the winds bear the clouds over the thirsty\\nland. This has been going on from the beginning. The\\nwriter of the book of Genesis informs us concerning the\\nmist that went up from the earth and watered the w T hole\\nface of the ground. Thus the energy of the sun has\\nperformed the mighty work of conserving both plant and\\nanimal life as we see it today, and by methods that have\\nbeen unchangeable, on the whole, and familiar to all the\\nworld, since the witness who wrote the first three chapters\\nof Genesis recorded the testimony of his generation. The\\nstory in w r hich the grapes of Eschol are mentioned indi-\\ncates that thirty-six centuries of cultivation have made\\nbut little improvement in the quality of the fruit; and\\nAbigail s present of dried figs and grapes to David shows\\nthat there has been no change in the high esteem in which\\nthese noble. fruits are held. The ass on which Balaam\\nrode would be recognized as the worthy mother of all\\nthat family of sure-footed little beasts that have borne", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0037.jp2"}, "38": {"fulltext": "34 THE EVOLUTION THEORY\\ntheir masters and their burdens over the mountains of the\\nworld.\\nThe chemical union of carbon, oxygen, hydrogen and\\nnitrogen under the direction and energy of the life force\\nhas steadily gone on building up the great bulk of the\\nbodies of all plants and animals, without a mistake. Cab-\\nbage heads have never been found growing on the shoul-\\nders of men in the progress of life upward, notwithstand-\\ning the close material relationship. Such progress does\\nnot exist along any of the lines of natural phenomena with\\nwhich we are familiar. The evolutionary process is con-\\nfined, by its advocates, to the dark. It occurs in the evo-\\nlution of matter, in the nebulae, of whose existence there\\nare no witnesses or it occurs in the racial recapitulations\\nof the cell or embryo. But the phenomena of the growth\\nof both the plant and the animal bodies, as above stated,\\nshow that the process of adding these simple elements\\nmust begin in the primary cell while it can receive the\\nnourishment provided by its parent. There can be no\\nbreak in this connection without destroying both plant\\nand animal, should the separation occur before the young\\nplant or the young animal has made sufficient growth to\\nbegin the separate appropriation of its food which it finds\\nprovided for it in a condition suited to its distinct indi-\\nvidual existence. Now from the very first movement of\\nthe cell towards the achievement of its ultimate purpose,\\nthe growth takes place by additions, the materials for\\nwhich are found in its food. But additions are not evo-\\nlution. They are not from within they are not continu-\\nous; they are simply successive coming from without and\\nfor a comparatively brief period; then the growth ends.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0038.jp2"}, "39": {"fulltext": "CRITICISM OF FORMULA 35\\nand all the physical energies of the individual are turned\\nupon the conservation of its body. Neither are these\\nadditions progressive. They are for the accomplish-\\nment of the single purpose for which the individual cell\\nexists, the perfection of its body there can be no progress\\nfrom a lower to a higher without a change of plan, which\\nassumes an intervention of omnipotence at every step.\\nAlso the conception of change is excluded, because the life\\nof the body depends upon the same food being given it,\\nand a change in its plan kills it. The removal of a limb\\nsometimes destroys the adult. It is far more rational\\nand freer from theoretical interest to assume a new crea-\\ntion at each change. This may read very commonplace\\nto the scientist who loves the mysterious and prefers to\\nhave free scope for his theoretically intoxicated imagina-\\ntion but the laity are well pleased to find that their own\\neveryday observations have an irrefutable weight in mat-\\nters of this kind.\\nTherefore, the conceptions assumed by the Evolution\\nof Christianity are not found to correspond with the con-\\nceptions to which the familiar phenomena of the course\\nof nature give rise. We find this corroborated by the tes-\\ntimony of the race from the beginning. And thus the\\ntheory is driven back into chaos for a theater of action,\\nand no witnesses have reported either facts or phenom-\\nena it is the realm of scientific fiction. The material\\nuniverse, as far as we know it, issued from chaos pos-\\nsessed of the same sum total of energy it has today, and,\\ntherefore, presented the same phenomena at the beginning.\\nGanot defines energy as the capacity for producing phy-\\nsical change; and concerning its conservation he says:", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0039.jp2"}, "40": {"fulltext": "36 THE E VOL UTION THE OR Y\\nAnother result of great importance, which has been ar-\u00c2\u00bb\\nrived at by experiment, is that the total amount of energy\\npossessed by any system of bodies is unaltered by any\\ntransformations, arising from the action of one part of\\nthe system upon another, and can only be increased or\\ndiminished by effects produced upon the system by ex-\\nternal agents/ As a system of bodies, therefore, the\\nplanetary system has not been subject to continuous, pro-\\ngressive change, for this would require a continual in-\\ncrease of energy; but this can only take place by means\\nof external agents, which is contrary to the evolutionary\\nformula, which requires continuous, progressive change\\n(from lower to higher) by means of resident forces\\nBut the results of scientific investigation look forward\\nas well as backward. From what exists we can reason\\nwith certainty back to what has been and forward to what\\nmust be. As already seen, the existence of the world, as\\nwe know it today, is conceivable in the past, only as the\\ntotal amount of energy, of which it is now possessed,\\nhas uniformly operated to conserve it in its present con-\\ndition. A change in this capacity for producing phy-\\nsical effects must give us a different system from that\\nwe now know.\\nSo much is claimed by some evolutionists on the score\\nof all scientists accepting the theory; and, still at the\\nsame time, they admit that the experts have not made\\nup their final judgment; so much confindence, I say, is\\nshown, that it will be wholesome reading to see what\\nProfessor Ganot has said concerning the future prospects\\nof the material universe. His learned work on Physics\\npassed through nine large editions in about as many years", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0040.jp2"}, "41": {"fulltext": "CRITICISM OF FORMULA 37\\nin France, and has been translated into German, Spanish\\nand English. The latter is before me and is numbered\\nThe Fourteenth Edition. He says There is, then,\\nin the present state of the known world, a tendency to-\\nwards the conversion of all physical energy into the sole\\nform of heat. Heat, moreover, tends to diffuse itself\\nuniformly by conduction and radiation, until all matter\\nshall have acquired the same temperature. There is,\\nconsequently, so far as we understand the present condi-\\ntion of the universe, a tendency towards a state, in which\\nall physical energy will be in the state of heat, and that\\nheat so diffused that all matter will be at the same\\ntemperature; so that there will be an end of all phy-\\nsical phenomena. Vast as this speculation seems, it ap-\\npears to be soundly based on experimental data and to\\ntruly represent the present condition of the universe as far\\nas we know it. Other physicists and astronomers take\\na similar view based upon the theory that the sun s en-\\nergy will finally be exhausted when all physical motion,\\nin the planetary system, at least, must cease.\\nNow looking backward and looking forward, we see\\nno ground on which to build the theory of continuous,\\nprogressive change. On the other hand, the total\\namount of energy in the material universe, being con-\\nstant, excludes the theory from any share in working\\nthe changes whose phenomena we know. And if scien-\\ntists are correct concerning the present tendency of the\\nmaterial universe towards a condition in which all phe-\\nnomena or motion shall cease, then the formula of con-\\ntinuous progressive change, according to certain laws\\nand by means of resident forces is a mendacious procla-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0041.jp2"}, "42": {"fulltext": "38 THE EVOLUTION THEORY\\nmation to the unscientific reading world, and a misrep-\\nresentation of the whole course of nature.\\nBut a theory whose conceptions are without scientific\\nfoundation must lead still farther astray in its appli-\\ncation.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0042.jp2"}, "43": {"fulltext": "CRITICISM OF ITS APPLICA TION 39\\nCHAPTER II.\\nCRITICISM OF THE APPLICATION OF THE\\nEVOLUTIONARY FORMULA.\\nWithout exact definitions, any proposition is liable to\\nmislead; and where its scope is universal and its concep-\\ntions and assumptions are unknown in the field which it\\nis sought to subject to them; there, there must occur con-\\nstant misfits and intellectual and spiritual chasms, which\\ncannot be smoothed over nor crossed without doing viol-\\nence to the uprightness and integrity of the enlightened\\njudgment. This chapter will call attention to numerous\\ninstances in support of this proposition.\\nA legititmate criticism of the Evolution of Christianity,\\nat the outset, should insist on the evolution being Chris-\\ntian. Notwithstanding this reasonable expectation we\\nare soon informed that in the process of evolution the\\nchurch took up into its life much that was pagan and\\npresented the spectacle of paganized Christianity and\\nChristianized paganism. And in fifteen centuries we\\nare presented with the novel conception of an arrested\\nChristian development. This illustrates in a general\\nway the incongruity of the evolutionary conception with\\nthe simplicity, integrity and spiritual purity of the Chris-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0043.jp2"}, "44": {"fulltext": "40 THE EVOLUTION THEORY\\ntian religion. The Christian evolutionist expects Chris-\\ntianity to be a Centaur half horse, half man. It is a\\nmixed life not a life having no fellowship with the\\nunfruitful works of darkness not the putting away,\\nas concerning your former manner of life, the old man,\\nwhich waxeth corrupt after the lusts of deceit and that ye\\nbe renewed in the spirit of your mind, and put on the new\\nman, which is after God created in righteousness and ho-\\nliness of truth. Christian life is a new creation, not an\\nevolution. As Chateaubriand says It is impossible to\\nget a pure result from an impure fountain. The life of\\nChrist is the only divine exhibition of what human life\\nshould seek to be; and the attempt to subject it, in com-\\nmon with all other life, to the formula of continuous\\nprogressive change dethrones the personal Chris*- from\\nthe human heart and nothing can be called Christian that\\ndoes not proceed from Him. It is an inexcusable break\\nin the continuity of congruous conceptions to talk about\\npaganism becoming Christianized and Christianity be-\\ncoming paganized, and, out of the mixture, bringing forth\\na Christian development. History, not the enforce-\\nment of the theory, compelled the admission of arrested\\nChristian development. The debt that modern civiliza-\\ntion owes to Gustavus Adolphus and his brave Swedes\\ncan never be paid. Catholicism, animated by the spirit\\nand methods of pagan Rome as seen in all the popes from\\nConstantine till now as witnessed by the horrors of the\\nholy inquisition in the Netherlands, in Spain and on St.\\nBartholomew s day, in France, would be one of the great-\\nest world forces today, had not the sword of Adolphus\\nand a few others like him overthrown the armies of the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0044.jp2"}, "45": {"fulltext": "CRITICISM OF ITS APPIICA TION 41\\nHoly Roman Empire/ and protected the reproclamation\\nof the Christianity of the New Testament. That is ar-\\nrested paganism.\\nThis criticism leads to another the attempt to find sup-\\nport for the evolutionary formula in the evolution of\\nChristianity is involved in the necessity of disregarding\\nthe constant relations between cause and effect. Ganot\\nsays that, A physical m f is the constant relation which\\nexists between phenomenon and its cause In\\norder to explain the cause of whole classes of phenomena,\\nsuppositions, or hypotheses) are made use of. The utility\\nand probability of a hypothesis or theory are the greater\\nthe simpler it is, and the more varied and numerous are\\nthe phenomena which are explained by it; that is to say,\\nare brought into regular causal connection among them-\\nselves and with other natural phenomena. The intention\\nof the distinguished author of these words was to state\\nprimarily a law of matter, but there can be no objection\\nto its general application. The conduct of men every-\\nwhere recognizes, without question, the certainty of the\\nlaw, that the relation which exists between any phenome-\\nnon and its cause is constant; and that the phenomena\\nwhich are explained by a hypothesis are brought into\\nregular causal connection among themselves and with\\nother natural phenomena. Xow the Evolution of Chris-\\ntianity utterly fails to carry out its scheme according to\\nthis law of cause and effect. Paganism is an effect, Juda-\\nism is an effect, Christianity is an effect. Is the cause of\\nall these the same? Is it possible to place Paganism and\\nChristianity in any causal relation to each other or either\\nof these to Judaism? The phenomena presented by each", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0045.jp2"}, "46": {"fulltext": "42 THE EVOLUTION THEORY\\ndiffers widely from all the rest. There must have been\\ndifferent causes for phenomena that differed so widely.\\nA superficial knowledge of the history of the first three\\nand one-half centuries of our era will convince the reader\\nthat both Judaism and heathenism regarded each other\\nas mortal foes and, at the same time, both sought to de-\\nstroy the church. The Evolution of Christianity as a\\nsubsidiary, working hypothesis supposes, with an Eng-\\nlish divine the or a life of God in the soul of man\\nin humanity. Does this hypothesis bring the phenom-\\nena of heathenism, Judaism and Christianity into regular\\ncausal relation among themselves? Is the influence of\\nGod s own personal presence and power unveiling in\\nhuman consciousness that which God wrote in the soul\\nwhen he made it, is this the cause of the phenomena of\\nthe fierce hostility between the Jew and Gentile, and by\\nboth of these against the Christian Does this bring into\\ncausal relation the humanity of the last and the inhuman-\\nity of the other two This is not the place to present the\\nhistorical and scriptural answer to this question. A crit-\\nicism in such a case as this cannot be at the same time an\\nelaboration,; that will occupy later chapters.\\nBut talking of the evolution of men in general, of men\\nin masses, in nations, in combinations of nations and\\nstates, is much the same as talking about what one sees\\nin a fog-bank. It is when we know the individuals that\\nwe know the aggregation in which they live; e. g., com-\\npare Paul and Nero, John and Caligula, Polycarp and\\nJulian the apostate. How will the Evolution of Chris-\\ntianity bring the phenomena of these individual lives into\\nregular causal relation among themselves.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0046.jp2"}, "47": {"fulltext": "CRITICISM OF ITS APPLICA TION 43\\nIf the attempt is made with the above quoted subsidiary\\nassumptions, it may be supposed to run something like\\nthis Paul and Nero are two individual human beings\\nand humanity is made up of individual human beings;\\ntherefore, whatever belongs to humanity belongs to Paul\\nand Nero. The Evolution of Christianity affirms This\\nlife of God in humanity is one of continuous progressive\\nchange, according to certain divine laws, and by means\\nof forces, or a force resident in humanity. And would\\nno doubt bring the phenomena of the lives of Paul and\\nNero under the hypothesis in this style The life of God\\nin Paul and Nero is one of continuous progressive change,\\naccording to divine law as exemplified in the life of Christ,\\nand by means of the influence of God s own personal\\npresence and power resident in them. Or if this is not\\nsatisfactory, the Evolution of Christianity affirms that\\nman and God are in every essence one. Placing this in\\nthe formula it reads Paul and Nero and God are in very\\nessence one, and subject to continuous progressive change\\nin the evolution of life, according to divine law, as exem-\\nplified in the life of Christ; and by means of God s own\\npersonal presence and power resident in them. But to\\ncarry this further may seem unnecessary, still it will pre-\\nsent the application of this theory, by which it is proposed\\nto exhibit the phenomena of the evolution of Christianity\\nand, of course, the regular causal connection of these phe-\\nnomena among themselves, from another interesting\\nstandpoint, to take one more example. The Evolution of\\nChristianity affirms that, Revelation is the unveiling in\\nhuman consciousness of that which God wrote in the hu-\\nman soul when he made it. No attempt is made to place", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0047.jp2"}, "48": {"fulltext": "44 THE E VOL UTION THE OR Y\\nthe assumption in the formula. We are left to do the best\\nwe can. How many would suppose that so great an ab-\\nsurdity could get into a scheme, which is advertised to\\nproduce Christianity and make it appear more rational\\nand scientific. But here it is Revelation is the unveil-\\ning, in the consciousness of Paul, and Nero, of that which\\nGod wrote in their souls when he made them, by contin-i\\nuous progressive changes, according to divine law as ex-\\nemplified in the life of Christ, and by means of the influ*\\nence of God s own personal presence and power resident\\nin them. The same absurdities will appear in all the cases\\nnamed, and, in all others that can be named, because the\\nhypothesis is false and does not recognize the true cause\\nof the phenomena of Christianity, and, hence, cannot bring\\nthem into regular causal connection among themselves\\nand with other human phenomena.\\nDr. Abbott discredits the apostle Paul somewhat when\\nhe says, He was not primarily a philosopher, loving the\\ntruth for its own sake and constructing it in carefully ar-\\nticulated systems. He was not by nature a logician. His\\nlogic is often defective and is always the logic of an ad-\\nvocate. He does not hesitate to use the argumentum ad\\nhomincm (which means to play the demagogue). But\\nadmitting all these defects (which of course I do not),\\nno one can fairly doubt that Paul was a better witness of\\nthe phenomena of his own consciousness, and, more relia-\\nble as to their cause, than any one living today could be-\\nTt is interesting to read, as it were, from the depths of his\\ngreat heart: I have been crucified with Christ; yet T\\nlive; and yet no longer I, but Christ, liveth in me; and\\nthat life which I now live in the flesh, I live in faith, the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0048.jp2"}, "49": {"fulltext": "CRITICISM OF ITS APPLICATION 45\\nfaith which is in the Son of God, who loved me and gave\\nhimself for me. Here the cause of the phenomena of\\nPaul s life is clearly stated. It is, I live in faith, the\\nfaith which is in the Son of God. But to arrive at that\\nlife he had been crucified with Christ. This is not\\nevolution. The half-horse was killed, not evolved.\\nThen faith laid hold of a new Source of life; a new life\\nlike a never failing fountain, broke forth in the soul.\\nJesus said He that believeth on the Son hath eternal\\nlife. He that believeth not the Son shall not see life but\\nthe wrath of God abideth on him.\\nIt is certain, therefore, that the conception of life as-\\nsumed in the Evolution of Christianity is not the apos-\\ntolic conception and is, therefore, not Christian. It is\\nlogically impossible to bring the phenomena of Chris-\\ntianity into causal connection among themselves by means\\nof the evolutionary formula and its subsidiary assump-i\\ntions.\\nBut, before leaving this question concerning the utility\\nof this formula in its application to the development of\\nChristianity, there are some interesting reflections remain-\\ning concerning the evolution of life in animal bodies. It\\nwill be recalled that the Evolution of Christianity says,\\nI assume that all life, including the religious life, pro-\\nceeds by a regular and orderly sequence from simpler and\\nlower forms to more complex and higher forms. I con-\\nclude, then, that the doctrine that man is developed from\\na lower animal order is not inconsistent with the teaching\\nof the Bible, if the Bible be interpreted as itself the his-\\ntory of the development of religious thought and life, the\\nlife of God in the soul of man. We are arrested in our", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0049.jp2"}, "50": {"fulltext": "46 THE E VOL UTION THEOR V\\nprogress, however, by that if. The Bible must be\\ninterpreted with an if, in order that the Doctor s con-\\nclusion, after wading through the obstacles in the appli-\\ncation of his assumption, may be true. The reverent soul\\nhas never put its theory first and the Bible second on the\\nother hand, the Bible is permitted to explain itself; and.\\nif the explanation is not found at once, he trustingly waits\\ntill he shall know more of what God has revealed in his\\nword. Isaiah said: To the law and to the testimony;\\nif they speak not according to this word, it is because there\\nis no light in them. The Psalmist said Unless thy\\nlaw had been my delights, I should then have perished\\nin mine affliction. I will never forget thy precepts; for\\nwith them thou hast quickened me. I am thine, save me;\\nfor I have sought thy precept. The relation of God s\\nword to the life of the soul is a conception of frequent oc-\\ncurrence in the Bible. The apostles taught the churches\\nthey had founded that they were begotten by the word of\\nGod and by the gospel; and, that the word of God is\\nliving and active, and sharper than any two-edged sword,\\nand piercing to the dividing of soul and spirit, of both\\njoints and marrow, and quick to discern the thoughts an J\\nintents of the heart. All the states of the soul have been\\nanticipated by the God who gave the Bible, its most com-\\nplex conditions have been analyzed in their minutest de-\\ntails; and the word of God brings life into the soul that\\nloves it. Jesus said, It is the spirit that quickeneth\\nthe flesh profiteth nothing; the words that I have spoken\\nunto you are spirit and are life. But according to the\\nEvolution of Christianity the soul is already preoccupied\\nby the life of God, by God s own personal presence and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0050.jp2"}, "51": {"fulltext": "CRITICISM OF ITS APPLICA T10N 47\\npower, revealing in consciousness what God wrote in the\\nsoul when he made it. The Doctor was honest when he\\nwrote if, but evidently intended to leave the reader to\\nreconcile the prophet Isaiah, the Psalmist, Paul and Christ\\nwith Lyman Abbott, D. D., and Evolutionists. The Evo-\\nlution of Christianity is not concerned about the fact that\\nthe Bible has a method and a means of bringing Christian\\nlife into the soul.\\nBut it is greatly concerned about evolving the animal-\\nman from the lower orders of animals, in order to find a\\nplace in which to begin the evolution of the life of God in\\nthe soul of humanity. The assumption is that all life\\nis subject to the evolutionary hypothesis, from the germ-\\ninant mollusk through every form of animate creation\\nup to the vertebrate mammal, including man. This be-\\ning admitted, the lowest order is inherently endowed with\\nthe intention of moving on up to the next higher order,\\nand then on, to the next, and so on till at the end of\\ncountless ages the Protozoa, having neither bones nor\\nparts, being simple, single cells, endowed with life, be-\\ncome the animal-man, with a back-bone and the won-\\nderful mechanism of the most complicated parts, showing\\nthe most intelligent distribution of functions. Now our\\nassumption is that all life is subject to the continuous\\nprogressive change. Then all the Protczoa were sub-\\nject to this law, and all moved on in the procession up-\\nward. It is not necessary to insist that all moved up-\\nward at the same time or at the same rate of progress.\\nIt is sufficient to recognize the simple fact that the evo-\\nlutionist requires that all life, hence all Protozoa, shall\\nbe subject to this theory. The formula filled out then", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0051.jp2"}, "52": {"fulltext": "48 THE EVOLUTION THEORY\\nmust run something like this All Protozoa were inher-\\nently subject to the intention of continuous, progressive\\nchanges from Protozoa to the next higher order; and,\\nthen, to the next, and so on, up to the animal-man; ac-\\ncording to laws, which either now are or may yet be un-\\nderstood, or are, at all events, a proper subject of hopeful\\ninvestigation; and by means of resident forces. This\\npresents a problem infinitely more difficult of solution.\\nthan anything contained in the only rational account of,\\nthe origin of matter and animal life given in Genesis.\\nThe Protozoon is charged with the task of evolving the\\nevolutionary animal-man by means of resident forces;\\nwhich is equivalent to placing God with all his attributes\\nin a single, simple, boneless, undifferentiated, brainless,\\nbloodless cell, an animated speck of the softest, almost\\nindescribable matter, supposed to be endowed with sex-\\nual functions. Understand, these forces, by means of\\nwhich this stupendous purpose is to be wrought out,\\nare resident; i. e., they are not external, but with-\\nin the Protozoon. This is what the Evolution of Chris\\ntianity teaches us all evolutionists believe. For the pres-\\nent, let us admit it. Then it must follow as a necessary\\neffect of the operation of our theory that all Protozoa\\nwould at some time cease to produce their own kind and\\nwould produce the next higher order and then the next\\nuntil all the Protozoa would be in the procession towards\\nthe animal-man with no external force to help them\\nover the hard places. Now where the last Protozoon took\\nup his march when does not concern us; for we have\\neternity to dispose of and God in a speck of jelly when\\nit left its primitive condition, I say, and looked back", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0052.jp2"}, "53": {"fulltext": "CRITICISM OF ITS APPLICA TION 49\\nthere were no more Protozoa. You ask why? The an-\\nswer is, because the evolutionists made all life even the\\nlife of God subject to theory of continuous, progressive\\nchange from the lower order to the higher and we began\\nwith the lowest. Of course, there cannot be another\\norder coming up to take the place of these which have\\nmoved on.\\nI believe with all my heart, that God is all-wise and\\nalmighty, and it gives me rest to believe it; but I cannot\\nbelieve that God in order to secure the evolutionary ani-\\nmal-man would pursue a course that is irrational and\\nthat would in the end defeat his own purpose. For if the\\nprocess is continuous and universal as claimed, then the\\nlast and highest order, man himself, must disappear in\\nsome animal form still higher. But the fact that Proto-\\nzoa still exist and continue to reproduce Protozoa in in-\\nfinite numbers is positive evidence that all life is not sub-\\nject to the theory of continuous progressive change.\\nThe evidence of our eyes and the corroborative testimony\\nof the race is worth shiploads of theories to the contrary.\\nThe testimony of the race leaves no room for doubt\\nthat the phenomena of life in the corporeal development\\nof plants, animals and men have always been the same. If,\\nnow, causes ever existed which transformed apes ancj\\nmonkeys into men, who will tell the world when and why\\nthose causes ceased to operate? Scientists may juggle\\nwith cells and embryos and claim to know mysterious\\nthings, but the visible phenomena of final results demon-\\nstrate the original intention of each and every cell to pro-\\nduce after its kind. Has it not occurred to the evolution-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0053.jp2"}, "54": {"fulltext": "50 THE EVOLUTION THEORY\\nist that, if his theory were at any time universally opera-\\ntive, then, long ago, all the apes and monkeys would have\\nbecome men? There would not be one left to bear wit-\\nness to the evolutionary ancestry of men. Or does the\\nevolutionist hold the good old Calvinistic doctrine con-\\ncerning apes and monkeys as well as men that some were,\\nfrom all eternity, foreordained to become men while oth-\\ners, regardless of merit on account of good deeds done,\\nexalted faith and lofty aspirations were condemned and\\nforeordained to remain monkeys and apes But who will\\ntell us why evolution quit making men out of apes and\\nmonkeys, if the causes ever existed, that produced such\\nphenomena It is clear that a miracle is needed here equal\\nto that recorded in Genesis to explain the suspension of a\\nuniversal physiological law that had been in operation for\\ncountless ages.\\nThe Evolution of Christianity makes a somewhat in-\\ngenious provision, as the assumption it is boldly pushing\\nthrough all difficulties, no doubt seemed to demand, an\\ningenious provision for the evolution of the soul, by\\nfirst evolving an animal-man One easily calls to mind\\nthe male-man of Plato and Aristotle but we are not at\\nliberty to infer that the author intended any reference to\\nthese old philosophers; for in their conception they re-\\nversed the theory of the evolutionists and supposed that\\nit was necessary for the uppermost god to make some\\ngods for the special purpose of making all living ani-\\nmals and they began by making this male-man who con-\\ntained in himself all the possibilities of animal life. The\\nfirst animal to be evolved from him was the female-man.\\nThe reason given for this arrangement was that the up-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0054.jp2"}, "55": {"fulltext": "CRITICISM OF ITS APPLICA TION 5 1\\npermost god could not make the animals without making\\nthem immortal. Our author is much interested in his\\nanimal-man and affirms: Whether God has put a\\ndivine spirit into the animal-man is a question of funda-\\nmental religious significance; but how he prepared this\\nanimal habitation for the indwelling of the divine spirit\\nwhether by an instantaneous, creative act, or by a gra-\\ndual evolutionary process, is a question, with no religious\\nsignificance whatever. It is to be determined wholly by\\nscientific considerations. He, who is not a scientific ex-\\npert, must be content to await the final judgment of those\\nwho are experts on this subject; and meanwhile accept\\ntentatively their conclusions/ (Italics mine.) Are w^\\npermitted to juggle tentatively with the conclusions of\\nthe scientific experts on questions that contradict the\\nWord of God? It is the trustworthiness of our Holy\\nScriptures made to depend upon the final judgment of\\nscientists, about which we are concerned. The examples\\nof this kind are numerous, but this is sufficient. The Evo-\\nlution of Christianity thus invites to doubt if not to dis-\\nbelief, while we wait for the final. judgment of the scien-\\ntist. This application of an unproven assumption, as this\\nlanguage and many other declarations clearly imply the\\nevolutionary hypothesis to be, with the faith of all God s\\nchildren for six thousand years against it, is more than\\nan assumption it is a reckless disregard of the conse-\\nquences, an invitation to trust the evolutionist rather\\nthan the inspired men who spake as they were moved\\nby the Holy Spirit; it is a bold advertisement of some-\\nthing still unknown, as a substitute for what has been\\nconfidently believed by the best and wisest of men, whether", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0055.jp2"}, "56": {"fulltext": "52 THE EVOLUTION THEORY\\nliving or dead. The most arrogant thing of all is, he\\nwho is not a scientific expert, is bluntly told that he\\nmust be content to await the final judgment of those\\nwho are experts on this subject, and meanwhile accept\\ntentatively their conclusion. The result of such a pro-?\\nposition can be nothing less than that everybody must\\nsuspend their faith in the Bible and try to carry out the\\nuniversal postulate of evolution while the experts are try-\\ning to prove that it is true. It will occur to anyone, who\\nhas any regard for consistency in faith and religious life,\\nthat the experts and those who so easily accept their un-\\nproven theories, would act more wisely to wait, them-\\nselves, until they have reached their final judgment;\\nthen, if the proposition is proven, give it to the world with\\nits proofs. But, if it is a question of no religious sig-\\nnificance whatever, whether the animal habitation was\\nprepared by an instantaneous act, or by a gradual evolu-\\ntionary process, then, why all this fuss? Why arrest the\\nhistoric faith of the Christian world in an effort to state\\nit in the terms of evolutionary philosophy?\\nFlowing out of this indifference to the all-important\\nfunction of faith, it was quite easy for the Evolution of\\nChristianity to esteem lightly the question concerning an\\ninfallible source of faith. The idea of the Bible being\\nsuch a book, it is attempted to make ridiculous in a para-\\ngraph containing the word infallible and infallibly\\ntwenty-two times. One who feels that the Holy Bible is\\na sacred book given us by the Heavenly Father as a wit-\\nness, to testify to the world concerning His existence, His\\nlove, His Holiness, His power, His purpose and His provi-\\ndence, does not feel like repeating such a caricature of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0056.jp2"}, "57": {"fulltext": "CRITICISM OF ITS APPLICA TION 53\\nthose who cherish it as the only source of their faith and\\nhope. From what other source could they know that\\nthe God of Abraham, of Isaac and of Jacob, made heaven\\nand earth and all that in them is? It is the only instru-\\nment divinely given to beget and conserve the faith that\\nsaves.\\nBut what does the Evolution of Christianity propose\\nas a substitute for our infallible Bible? What are some\\nof the infallible conceptions that control the evolution of\\nthe soul We can give only a few, such as The life\\nof God in the soul; divine purity in a turbid stream\\nindistinguishably combined with the impure; man and\\nGod in very essence one/ God and man inextricably\\nwoven together so that they cannot be separated the\\nvery presence of God himself is in our hearts/ God s\\nlaws wrought into the very fiber and structure of the\\nsoul and many phrases of the same import, are concep-\\ntions forced by the evolutionary theory into the Evolu-\\ntion of Christianity; and conforming to that theory, sig-\\nnify an essential, substantive movement of God and the\\nhuman soul in one essence.\\nThe idea that every man, as a son of God, is possessed\\nof the power to know God directly and immediately,\\nnot a few mystics, or especially elected Saints or divinely\\nappointed priests and prophets, this, I say, cuts away\\nthe soul s hold upon the Bible as the source of the knowl-\\nedge of God and divine things. If every man has power\\nto know God directly and immediately, then what need\\nis there of book, preaching, priest, or prophet. Since God\\nis in the stream and however turbid it may be, however,\\nindistinguishably he may be combined with the impure;", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0057.jp2"}, "58": {"fulltext": "54 THE EVOLUTION THEORY\\nif, for all that, every man has power to know him directly\\nand immediately, then evolution must move on. Who\\ncan stop it if God is in it? This is fatalism and the con-\\nception has its place, variously modified, in every system\\nof human philosophy the race has produced. Take, in\\nconnection with this, the conception that God is some\\none inside his creation ruling in it, a spirit indwelling in\\nall he has made, dwelling in nature as the spirit dwells in\\nthe body, and we have made very little progress beyond\\nthe mysticism of India, the pantheism of the Stoics and\\nothers down to Spinoza and the subjective philosophy of\\nHegel and other well known German speculators who\\nhave so widely influenced modern thought.\\nIt has been my constant care to faithfully represent\\nthe teaching of the Evolution of Christianity. It is a\\ndifficult task. There is an irreconcilable disagreement\\nbetween its assumptions and the teaching of the Bible.\\nStill the words of the Bible are employed but in such a\\nway that the familiar, first meaning is expelled from them\\nand made to give place to the unfamiliar and strange con-\\nceptions of evolution. We are thus confronted with\\nstrange phenomena; as it were, two conflicting streams\\nof thought in constantly eddying circles, flowing within\\nthe same banks at one moment the stream runs clear and\\nsparkling, but the next instant it is turbid, impure and\\ndark. Sometimes the author seems to forget all his as-\\nsumptions and writes with the simple faith in God and\\nhis word that he informs us he cherished when a child.\\nMay not the calmer, sweeter experiences of the years of\\ninnocent, trusting childhood reassert themselves, in the\\nmidst of the intellectual turmoil, consequent upon the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0058.jp2"}, "59": {"fulltext": "CRITICISM OF ITS APPLICA TION 55\\npurpose to carry through an assumption of whose cer-\\ntainty he is not convinced. There are many passages\\nwhose sentiment I heartily wish could become universal;\\nbut they are disassociated from the theory of evolution;\\nbut the reader will often fail to see the fact. In the ef-\\nfort to follow the evolutionary thought and group its\\nconceptions, I have found it necessary to disregard the\\nplan of the book. The last paragraph introduced the evo-\\nlutionary method of evolving thought.\\nLet us take one more step. Since every man can\\nknow God directly and immediately, it becomes an im-\\nportant matter to know how he knows divine truth. We\\nwill recall that the life of God is in the soul of man, and\\nthat this life, in common with all life, animal and plant,\\nincluding the planetary system, is subject to the evolu-\\ntionary formula; a continuous progressive change, ac-\\ncording to certain laws and by means of resident forces.\\nNow the Evolution of Christianity teaches us that truth\\nis immediately and directly seen by the soul, and that\\ninspiration is a universal and eternal communion be-\\ntween a living God and living souls. Combining the\\nconceptions of universal inspiration, immediate and direct\\nknowledge of God and of truth, man and God in very\\nessence one, and we have reached the terminus of all\\nprogress evolution halts in the act of setting out. There\\nis no space for evolution between things that in essence\\nare one. There is no room for progress where the soul\\nknows God and truth directly and immediately. The\\nmeans by which all progress, intellectual and spiritual, is\\nsecured are abandoned. God, his life, his truth, his laws\\nare all within in the soul. And the Evolution of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0059.jp2"}, "60": {"fulltext": "56 THE E VOL UTION THEOR Y\\nChristianity has employed these conceptions because the\\ndistance, as well as the antagonism between the natural\\nman and a pure and holy God is so great that evolution\\ncould begin in no other way, God himself must become\\nindistinguishably inseparably, united with man and\\nso, with the direct and immediate knowledge of God\\nand truth, evolution ends it ends where it proposed to\\nbegin.\\nThe thoughtful reader, who may not have access to the\\nbook we are criticising, will feel curious to know what\\nuse The Evolution of Christianity has for the Bible. In\\nthe first place, it is declared An infallible book is an\\nimpossible conception, and today no one really believes\\nthat our present Bible is such a book. (It is remarkable\\nhow liberally the universal propositon occurs on these\\npages.) We have not the original utterances of the\\noriginal writers. The Bible is not an infallible stand-\\nard of truth or life. It is the history of the growth of\\nman s consciousness of God. It is the expression of God\\nin human thought.\\nWe again ask What use, then, is such a book We\\nhave not its original utterances it is not an infallible\\nstandard of truth and life it is the history of the growth\\nof man s consciousness of God. What produced this\\ngrowth? The evolutionist says the direct and imme-\\ndiate knowing of God.\\nBecause a book does not contain all truth, is it, there-\\nfore, fallible as to the truth it does contain? Is not one\\ntruth, revealed as a primary truth in a plan of revelation,\\nthough revealed 40 centuries before the particular truths\\nincluded in it, as a universal postulate, just as true, just as", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0060.jp2"}, "61": {"fulltext": "CRITICISM OF ITS A P PLICA TION 57\\ninfallible, just as final, as it would have been if the whole\\nbody of truth, material and spiritual, logically flowing\\nfrom it, had been revealed at once. Paul standing in the\\ncourt of Mars, where the greatest philosophers of antiq-\\nuity taught, did not change the truth announced in the\\nfirst verse of the Bible. It was necessary for the godless\\naudience before him to hear and believe this oldest declar-\\nation concerning God before he could attempt to\\nfree their minds from the darkness in which he\\nfound them. There was no evidence to Paul\\nthat the life of God was in them and that they knew\\nhim directly and immediately. Paul reminds them that\\nthey do not know the true God who made heaven and\\nearth and all that in them is. This truth is not an evo-\\nlution. It is just as clearly stated in the first chapter of\\nGenesis as it was four thousand years after and is much\\nclearer than I find it stated in The Evolution of Chris-\\ntianity, where God is a spirit in nature as the spirit is in\\nthe body, and within, in man; and in very essense, one\\nwith man; and his life is in the soul of man.\\nBut we must still insist What use can the evolution-\\nist have for the bible? What use can it be to anyone?\\nIt is explained this way Revelation is not external to\\nman, it is a psychological process; it is the creation of\\ncapacity,\u00e2\u0080\u0094 moral and intellectual. In the nature of the\\ncase it can be nothing else. Revelation is unveiling;\\nbut the veil is over the mind of the pupil, not over the face\\nof the truth, and can be removed only gradually, as the\\nmind itself acquires a capacity to perceive and receive\\ntruth. The Bible is not so much a revelation as a\\nmeans of revelation beyond all other books it stimulates", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0061.jp2"}, "62": {"fulltext": "58 THE EVOLUTION THEORY\\nthe moral and spiritual nature, stirs men to think and\\nfeel, awakens their life, and so develops in them a capac-\\nity to perceive and receive the truths of the moral and\\nspiritual order. God is not veiled, but man is blind and\\nthe Bible opens the eyes of the blind.\\nNow, we begin to see We see how the theory in the\\nturbid, impure stream seeks to inextricably and insepar-\\nably envelop the pure, clear truths revealed in the Bible?\\nIf they were in the Bible, then they would be external.\\nBut The Evolution of Christianity has packed God, the\\nlife of God, the laws of God, truth, sin, redemption, in-\\ncarnation, heaven and hell, and some other things, away,\\nin the human soul and put a veil over them, no, over\\nthe mind of the pupil, not over the face of the truth.\\nWe begin to see now But let us take plenty of time.\\nThe Evolution of Christianity informs us that this no-\\ntion of revelation, as something external, to man, is some-\\nthing as inconsistent with the Scriptures as it is with the\\nanalogies of all education and the fundamental principles\\nof psychology.\\nThat is very ungrateful to those who write text-books\\nand think they are stating objective truths that are ex-\\nternal to the minds of students with the hope that they\\nwill learn them. If the theory of The Evolution of Chris-\\ntianity were true, then the word learn should never\\nhave been employed and we should have been talking all\\nthis time about intuitional perceptions and knowing God\\nand truth immediately and directly. The practice of the\\nmost enlightened men and nations is all wrong, if this\\nevolutionary theory is correct.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0062.jp2"}, "63": {"fulltext": "CRITICISM OF ITS APPLICA TION 59\\nBut we have reached a point now where we must more\\nclearly understand the assumptions on which The Evolu-\\ntion of Christianity rests. It will be helpful to give some\\nof the leading propositions of a well known philosophy,\\nthat has influenced the thinking of many men and whose\\nsentiments are widely repeated by those who never read\\nit; for the sake of comparison.\\nHegel The absolute Being, the God of man, is man s\\nown being. God is man s revealed inner nature.\\nAbbott Man and God are in very essence one. God\\nand man are inextricably woven together so that they\\ncannot be separated.\\nHegel The knowledge of God is the knowledge of\\nourselves, for the religious object is within us.\\nAbbott We are coming to think of God in men\\n(italics his), not over men, so we are coming to think of\\nthe laws which God issues as in himself and in man, not\\napart from himself and over man laws wrought into his\\n(man s) nature and the very constitution of his being.\\nFaith in God has gradually brought with it faith in the\\npower of every man, not of a few mystics, or especially\\nelected saints, or divinely appointed priests and prophets,\\nto know God directly and immediately.\\ni -Hegel Religion is the consciousness of the infinite;\\nit is and can be nothing but man s .consciousness of his\\nown infinite being.\\nAbbott Religion consists in the perception of the in-\\nfinite under such manifestations as are able to influence\\nthe moral character of man (quoting Max Midler). In-\\nspiration is a universal and eternal communion between\\na living God and living souls.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0063.jp2"}, "64": {"fulltext": "60 7 HE E VOL UTIO N THEOR Y\\nHegel God is man s revealed inner nature his pro-\\nnounced self. Every being is all-sufficient to itself.\\nAbbott Revealing is a psychological process, it is the\\ncreation of capacity. God has made man after his own\\nimage and written his own nature in the human conscience\\nand in human love, and then has interpreted by the mouth\\nof his prophets what he has written in the hearts of his\\nchildren. The divine and human are inextricably inter-\\nmingled in one divine-human consciousness.\\nHegel Since God is but our own being, the power\\nof any object over us is the might of our own being.\\nAbbott I believe that the notion of secondary causes\\nproceeding from a great First Cause must be set aside.\\nWe first hear the echo in prophet and epistle, then we\\nlisten for the Voice itself the very presence of God him-\\nself is in our heart, and His eyes look love into our eyes,\\nand His life is filling our life.\\nHegel If you think infinity or feel infinity, it is the\\ninfinity of thought and feeling, nothing else. All limit\\ning of the reason rests on error.\\nAbbott Greek thought emphasized the truth that re-\\nligion is rational, and that all its articles of faith are\\nconsonant with each other and with reason and it pre-\\npared the way for the construction of a self consistent\\nsystem of religious thought, a system which in all its parts,\\nwould realize the fundamental truth that there is possible\\nsuch a perception of the Infinite as will naturally influence\\nthe mind and moral nature of man. Truth is infinite,\\nand therefore transcends all definitions.\\nHegel Religion is the solemn unveiling of the con-\\ncealed treasures of humanity, the disclosure of its secret", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0064.jp2"}, "65": {"fulltext": "CRITICISM OF ITS APPLICA TION 61\\nthoughts, the confession of its dearest secrets. The Chris-\\ntian religion is the relation of man to his own being as to\\nanother being.\\nAbbott Revelation is not a final statement of truth,\\ncrystallized, into dogma, but a gradual and progressive\\nunveiling of the mind that it may see truth clearly and\\nreceive it vitally. This notion of revelation as something\\nexternal to man is as inconsistent with Scripture as it is\\nwith the analogies of all education and the fundamental\\nprinciples of psychology. Revelation is unveiling, but\\nthe veil is over the mind of the pupil, not over the face\\nof the truth. Revelation is the unveiling in human con-\\nsciousness of that which God wrote in the human soul\\nwhen he made it. In the heart of man God has written\\nhis message, his inviolable law and merciful redemption,\\nbecause he has made the heart of man akin to the heart of\\nGod. Revelation is the upspringing of this life of law\\nand love, of righteousness and mercy, under the influence\\nof God s own personal presence and power.\\nWhether The Evolution of Christianity consciously\\nappropriated these conceptions and scattered them over\\nits pages in many different phrases and modifications, or\\nwhether it is the agreement of two minds in the independ-\\nent pursuit of their own assumptions is not a matter of\\nso much importance to us as it is to know what kind of\\nfruit grows from the seed it is sowing. The devout and\\ntransparent Prof. Stowe, from whose History of the Books\\nof the Bible the above statements of the teaching of the\\nHegelian philosophy are taken, gives the judgment formed\\nof it, as a whole, by two of the world s greatest and saf-\\nest thinkers. He says The venerated Neander justly", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0065.jp2"}, "66": {"fulltext": "62 THE EVOLUTION THEORY\\ncharacterizes the system as the philosophy of a one-sided\\nlogic, of intellectual fanaticism, and of self -deification;\\nand that Prof. Schaff, his personal friend, calls this kind\\nof Hegelianism an arrogant pantheism, different from ath-\\neism only in form, a lifeless formalism of the under-\\nstanding, that destroys, at last, all soul in man and turns\\nhim into a pure speculator on the open heath, an unfruit-\\nful thinker of thinking, a heartless critic and fault-\\nfinder.\\nThe professor states with evident concern, although he\\nwrote more than thirty years ago, how this philosophy had\\ninvaded the thinking of New England. It is heard in the\\nlecture, read in the papers and sometimes proclaimed from\\nthe pulpit and taught in the institutions of learning, even\\nin some theological schools. It produces a ruinous infec-\\ntion in the intellectual atmosphere of the clubs and asso-\\nciations of every kind it inflates the vanity, heightens the\\nself-conceit, and sets loose the passions of the young; so\\nthat the foundations of religion are removed before they\\nbegin to feel the need of it.\\nWe will leave the reader to reflect upon the dangers\\nthat necessarily attend the adoption of the theory that,\\nlaw, God, truth, everything, are within, in the ,soul, writ-\\nten in it when it was made, and that it is out of the inner\\nconsciousness that we must receive the light or hear the\\nvoice that decides the part we will take in life, we will\\nleave the external statements of law, the external forms\\nof religion, the external institutions of civilization, the ex-\\nternal revelation of the will of God, to stand or fall in the\\nstruggle for existence against the bigotry and fanaticism", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0066.jp2"}, "67": {"fulltext": "CRITICISM OF ITS APPLICA TION 63\\nof an age in which every man shall think he is all-sufficient\\nto himself that he and God are in very essence one.\\nAgain we ask, what use can anyone have for our Bible\\nThe Evolution of Christianity replies The Bible is a\\nmeans of revelation; beyond all other books it stimulates\\nthe moral and spiritual nature, stirs men to think and feel,\\nawakens their life and so develops in them a capacity to\\nperceive and receive the truths of the moral and spiritual\\norder. But a means of revelation cannot be the revelation\\nalso. A whip-lash is the usual means of stimulating,\\nstirring, awakening, and developing capacity in a mule.\\nBut if the Bible brings no message from God to the soul\\nas a revelation of his will, then* in what does it differ as\\nan instrument applied to the soul from the driver s whip\\napplied to the back of the mule? Capacity or energy is\\nthe product in both cases.\\nWe find another answer like this The Bible is the\\nhistory of the development of the life of God in the life\\nof a peculiar people and it traces the development of that\\nlife from lower to higher and from simpler to more com-\\nplex forms. It is the record of a spiritual evolution; of a\\nclearer and ever clearer perception of the infinite, under\\nsuch manifestations as tend to produce a continually\\nhigher and stronger moral influence on the conduct and\\ncharacter of man. That full justice may be done the\\nauthor of these conceptions of the Bible we read again 3\\nDuring these centuries (16, from Moses to close of first\\ncentury), the religious teachers of Israel, the men who\\nhad in themselves the life of God, which is the essence of\\nreligion, who perceived in themselves and in life such a\\nmanifestation of the Infinite as produced a real change in", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0067.jp2"}, "68": {"fulltext": "64 THE EVOLUTION THEORY\\ntheir moral nature, instructed the people concerning this\\nlife, occasionally by writing, generally by speech.\\nIt is important to note that the Bible is the history\\nof the development of the life of God in the life of a pe-\\nculiar people, and that this development is a growing per-\\nception of the Infinite under certain manifestations. The\\nlife of God is in the soul, then who is the Infinite that\\nexerts an influence under manifestations? The theory\\nas frequently repeated does not permit God to be in ex-\\nternal manifestations. The teachers saw manifestations\\nof uie Infinite in life and instructed the people concern-\\ning it. We will pass this question for the present. We\\nread again The lessons which the divinely inspired\\nprophet found in life and wrote into the already current\\nhistory of a prehistoric age are alike inspired, whether the\\nscientific and historical materials were revelations or tra-\\nditions. This proposition carried forward so as to in-\\nclude the religious teachers of Israel will add their\\nwritings and sayings to the inspired lessons c i the di-\\nvinely inspired prophet of prehistoric times. Now we\\nare informed above that the Bible is the history of the\\ndevelopment of the life of God in the life of a peculiar\\npeople, also that it is the record of an ever clearer per-\\nception of the Infinite, under certain manifestations.\\nNotwithstanding these statements concerning the divinely\\ninspired prophets and teachers and their equally inspired\\nlessons and writings we are told The Bible is not an\\ninfallible standard of truth or life. The men, who wrote\\nit had in themselves the life of God and perceived in\\nthemselves and in life certain manifestations of the Infin-\\nite, and yet The Evolution of Christianity says in the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0068.jp2"}, "69": {"fulltext": "CRITICISM OF ITS APPI1CA TION 65\\nface of all this The history was written twenty-five\\ncenturies after the fall of Adam occurred. How did the\\nwriter obtain his knowledge of the event? He was not\\npresent, nor is there any reason to believe that Adam or\\nEve wrote the narrative. It is not, then, the testimony\\nof an eye-witness. Did God reveal the facts to the his-\\ntorian? The historian makes no claim to having received\\nany such revelation. Presumptively he gathered his ma-\\nterial as other historians gather theirs, from such sources\\nas were accessible to him, legends, myths, traditions.\\nThe writer then strengthens this presumption by reference\\nto the fact that such material is found in the ancient leg-\\nends of other nations, and especially by the work of the\\nHigher Critics, or scholars, as he prefers it, who have\\nhypothetically separated the book of Genesis into the nar-\\nratives of which it is composed, etc., etc., and concludes\\nthat the account of the fall of Adam is not the funda-\\nmental doctrine I once thought it to be. And this dis^\\nbelief will be left by The Evolution of Christianity as a\\nheritage to its readers unless they recognize the incon-\\nsistency into which its theory has forced it, i. c, it af-\\nfirms the divine inspiration of the prophets and teachers\\nof Israel, for the purposes of evolution; but denies what\\nthey wrote, when the record of the development of the\\nlife of God, and the perception they enjoyed, of the\\nInfinite do not conform to the evolutionary formula.\\nSuch a use of the Bible can be almost indefinitely exem-\\nplified from the pages of this book, e. g. The details of\\nthe story of the creation of matter, the establishment of\\norder in the material universe, the creation of animals\\nand plants and finally of man the story of Eden and the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0069.jp2"}, "70": {"fulltext": "66 THE EVOLUTION THEORY\\nfall of man; the trial of Abraham s faith in the sacrifice\\nof Isaac; the protection of the worship of the true God\\nby the conversion or destruction of the Canaanites and\\nother idolatrous races, the story of Joshua s long day\\nand of Jonah as a rebellious messenger of God, etc. And\\nthen to add to our confusion we are told that we have\\nnot the original utterances of the original writers; and\\nyet they were divinely inspired to write.\\nFor more than fifty years the Bible has been shedding\\nits light upon my heart and has been the guide of my life,\\nwhile it has filled my future with glory, not my own,\\nbut the glory of the Lord, who will permit His unprofit-\\nable servant to enter it. I have never quarreled with the\\nBible, nor with its divine Author, because I did not un-\\nderstand all there is in it. It has surrounded me with a\\nflood of light which has been more than sufficient to meet\\nmy daily needs; and when I have longed to know more\\nand have patiently and trustingly meditated upon the rec-\\nord God has given of his dealings with the children of\\nmen and also of their treatment of his methods and means\\nof imparting and preserving in them that faith by which\\nhis children walk with him in true spiritual life, I have\\nfound that this also has been added unto me. I have\\ncherished in my heart one of the precious sayings of the\\nbeloved Tholuck with much pleasure, because it is so scrip-\\ntural and faithful as an expression of the experience of\\nthe. child of God. He said: The Bible is like the.\\nmother s breast; if you draw it gently, it will give you\\nmilk; if you force it, it will give you blood. That the\\nevolutionary theory does violence to the word of the Lord\\nin bringing it under its assumptions is sufficiently illus-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0070.jp2"}, "71": {"fulltext": "CRITICISM OF ITS APPLICA TION 67\\ntrated already; and we pass to consider the last stage in\\nthe influence of the evolutionary theory and its assump-\\ntions upon the thinking of him who subjects all thought\\nto the subjective conception that all truth is final and\\nauthoritative only as it is found in human consciousness.\\nConsciousness is the final factor in the determination of\\nevery problem.\\nThe Evolution of Christianity furnishes abundant evi-\\ndence of being pervaded by a profound and un-Christian\\nmysticism. Attention was once directed to the unusual\\nuse of the word Infinite signifying a person. There can\\nbe no objection to saying that God is infinite, but it is not\\nas an attribute of God that the adjective is personified as\\nwill appear from a few statements. It is said Life,\\nGod, Christ are not synonymous terms, but each of them\\nexpresses the finite apprehension of different phases of the\\nInfinite. It is not conceivable how God can be a\\nphase of himself; therefore, by a necessary inference\\nwe conclude that the Infinite is not God. Again in an-\\nother place we read of the inter-relationships of the Infin-\\nite. And again: Life is the Infinite in nature as the\\nscientist sees him, evolving out material phenomena God\\nis the Infinite as the devout soul sees him, evolving out\\nboth material and spiritual phenomena according to the\\nlaws of growth or evolution; and Christ is the Infinite\\nentering into human life, and taking on the finite, in order\\nthat he may achieve the end of all evolution, material and\\nspiritual, in bringing men to know and be at one with\\nGod. And again Life the Infinite and Eternal\\nEnergy is the cause, not the product of evolution. God\\nis the cause, not the product, of evolution. Jesus Christ", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0071.jp2"}, "72": {"fulltext": "68 THE EVOLUTION THEORY\\nis the cause, not the product, of redemption. The divine\\nspirit pervades all life. In Jesus Christ the diffused spirit\\nof God, the Infinite and Eternal Energy, from whom all\\nthings proceed is concentrated in a single human life.\\nChrist is the secret of spiritual evolution, the type and pat-\\ntern of that which will be wrought in universal human-\\nity when spiritual evolution is consummated. Inspiration\\nis the breathing of God upon the soul of man; it is as\\nuniversal as the race, but reaches its highest manifestation\\nin the selected prophets of the Hebrew people.\\nLittle help is needed to discover the unscriptural con-\\nceptions contained in these utterances. The Infinite as a\\nperson, in whom there are interrelationships, of whom\\nthe inspired prophets had manifestations, while life, God\\nand Christ are different phases of the Infinite. Who is\\nthis Infinite? And what is the diffused spirit of God?\\nI say what because The Evolution of Christianity\\nnever speaks of it as a person. The holy influence\\nand his spirit with small is as near an approach as it\\nmakes, while Infinite, Energy, Eternal Energy and some\\nother words begin with capitals. The moon has a mighty\\ninfluence over our planet. Is it in this sense that we are\\nto understand influence when it is called holy (of\\ncourse not the same in kind) If that is the conception\\nthen why not talk of concentrated moon-shine\\nIt is well to remember in connection with these state-\\nments of the logical consequences of evolutionary thought,\\nthat it only pursues the course of all the great systems\\nof philosophy and religion that have not had their origin\\nin, and been controlled by, an external objective statement\\nof the source of the doctrine and grounds of the faith", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0072.jp2"}, "73": {"fulltext": "CRITICISM OF ITS APPLICA TION 69\\ntherein, by which those accepting it should be guided.\\nThere are several speculative systems, mostly passed\\naway, founded on some mystical, universal, eternal or in-\\nfinite conception, c. g. Confucius taught, 550 B. C, that\\nthe universe is one animated system, made up of one\\nmaterial substance and of one spiritual being, of which\\nevery living thing is an emanation, and to which, when\\nseparated by death from its particular material part, every\\nliving thing again returns. Just so, I understand, The\\nEvolution of Christianity, in order to be Christian, at-\\ntempts to show how the fundamental conceptions of the\\nChristian Scriptures and of the church can be arranged\\nunder the universal conception of the Infinite.\\nOne ought to feel afraid of himself in view of such re-\\nsults. It is but a step into heathenism but when all dis-\\ntinctions are obliterated between the children of God by\\nfaith in his Son, and those who reject him, those who\\nmake and worship their own gods; why should we hesi-\\ntate to take that step. When it is believed that inspira-\\ntion is as universal as the race, and that universal human-\\nity will be wrought into the type and pattern of Christ\\nwho is the secret of spiritual evolution; why would it be\\na very serious matter to be a heathen? It is transcen-\\ndental to dream of the infinite, to feel the immensity of\\nthe universal, the unutterable vagueness of the myster-\\nious, and to talk of a boundless presence, the divine im-\\nminence; one experiences a boundless expansion of per-\\nsonal capacity, and swells with pride at the thought that\\nhe carries the life of God within, in his soul, and with\\na delicious therefore his guilty conscience softly slum-\\nbers on the downy pillow of every man being all-suf-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0073.jp2"}, "74": {"fulltext": "70 THE EVOLUTION THEORY\\nficient to himself; and, in the consummation of evolu-\\nion, however he may have lived, he expects with uni-\\nversal humanity to be wrought into the type and pattern\\nof the life of Christ. As Milton sings\\nHe swims in mirth and fancies that he feels\\nDivinity within him breeding wings\\nWherewith to scorn the earth.\\nBut I am tired of the free and vulgar use The Evolu-\\ntion of Christianity makes of persons and things most\\nsacred. It can be nothing short of blasphemy to put the\\npure and holy conception of God into the turbid stream\\nof the impure soul-life of humanity. But that does not\\nexpress it, he is indis tin guish ably inseparably, and inex-\\ntricably woven together with man, so that they cannot be\\nseparated. How different the conception of God con-\\ntained in the Bible He dwelt in the Holy of Holies\\nand with scrupulous care guarded his typical habitation\\nagainst defilement by the entrance of anything unclean.\\nMoses removed the sandals from his feet in the presence\\nof the burning bush. Christ taught: God is a Spirit,\\nand they that worship him must worship him in spirit\\nand in truth. Concerning the Holy Spirit, after prom-\\nising him to his disciples, he said, Whom the world can-\\nnot receive. And yet there is no hesitation about put-\\nting God in nature as the soul is in the body and diffusing\\nhis spirit in universal humanity, and indistinguishably\\ncombining divine purity with the impure. This is surely\\nblasphemy if the Jews blasphemed when they said that\\nChrist cast out devils by Beelzebub, the prince of devils.\\nThe association of Christ and the Holy Spirit with an\\nevil spirit as co-workers is not so vile as this conception,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0074.jp2"}, "75": {"fulltext": "CRITICISM OF ITS APPLICA TION 71\\nthe divine purity combining indistinguishably with the\\nimpure. About 4,500 years ago Jehovah cleansed the\\nearth and destroyed all the race save eight souls, because\\nGod saw that every imagination of the thoughts of the\\nheart of man was only evil continually. Other instances\\nare familiar. The thoughtful reader will ask how sin\\ncan be punished if the life of God is within, in the soul\\nof the sinner, being inseparable, God must punish him-\\nself, and, sin with the sinner.\\nIt has been my sincere desire to state the evolutionary\\ntheory as it is stated in The Evolution of Christianity;\\nand with equal earnestness I have sought to overthrow\\nthe theory as far as it has been taken up. There are\\nother phases of the subject to be discussed, but if the ex-\\namination, so far, has discovered one exception to the\\nuniversal formula, on which the argument for evolution\\nrests, it breaks the chain and the theory falls. Dr. Lyman\\nAbbott recognized this fact at the close of his book. He\\nsaid When science seeks to formulate a law of life, it\\nsucceeds only in case the law provides for all the phenom-\\nena of life. If some of these phenomena are inconsistent\\nwith the supposed law, the supposed law does not exist.\\nMy contention is against a theory, which I regard\\nfraught with inconceivable danger and loss to the church.\\nI wish, however, here to repeat a sentiment, most truly\\nand beautifully expressed by the Doctor and say that all\\nmy life I have fully endorsed it The church described\\nin the New Testament is a tree, rooted and grounded in\\n\u00e2\u0080\u00a2Christ, a body, Christ the head a kingdom, Christ the\\nking. The true church of Christ is one, but the unity of\\nthe church lies in the future. We shall not come to it un-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0075.jp2"}, "76": {"fulltext": "72 THE EVOLUTION THEORY\\ntil we recognize that loyalty to Christ the historic\\nChrist, the risen and living Christ is the sole condition\\nof union, and in that union is absolute liberty of thought\\nof worship and of action. Christ the only Pope; Christ\\nthe only creed, they who possess Christ s spirit the only\\napostolic succession; and all who are in Christ one, be-\\ncause they are in him and doing his work. But this is\\nnot evolution, it is life from an external source, through\\nfaith in the Son of God.\\nThe next chapter will show what the phenomena of\\nheathenism were and that they were inconsistent with the\\nevolutionary law of life.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0076.jp2"}, "77": {"fulltext": "IN MYTHOLOGY 73\\nCHAPTER III.\\nTHE EVOLUTIONARY THEORY THAT ALL LIFE,\\nINCLUDING THE RELIGIOUS LIFE, TS SUBJECT TO\\nTHE LAW OF CONTINUOUS PROGRESSIVE\\nCHANGE. ACCORDING TO CERTAIN LAWS, AND BY\\nMEANS OF RESIDENT FORCES, SHOWN TO HAVE\\nNO SUPPORT IN THE HISTORY OF HEATHENISM.\\nI. IN THE DEGENERATION OF THE INTELLECT.\\nSection i. In Mythology.\\nThe Evolution of Christianity says History is but\\nthe record of the process of this evolution of the divinity\\nout of humanity.\\nThe real history of man will never be written until we\\ncan write his thoughts, feelings and intentions. These\\nthree things are the attributes of free moral agents; so\\nthat the history of the human race can be correctly inter-\\npreted and understood only when the external phenomena\\nof its developments can be traced back to their sources\\nin the thoughts, feelings and purposes of its individuals.\\nThe culture of a people is the permanent and uniform\\nmode of exhibiting and asserting their prevailing\\nthoughts, feelings and purposes and, of course, includes\\ntheir manners and customs, arts and sciences, religions", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0077.jp2"}, "78": {"fulltext": "74 THE EVOLUTION THEORY\\nand laws. But the thoughts of individuals, hence also\\nof nations, determine the character of both. The charac-\\nter of every civilization must, therefore, be estimated, to\\nbe estimated correctly, in the light of the inner life of the\\npeople concerned. And this leads us to recognize the soul\\nas the spring from which human history flows and hence\\nits history, in all its varied conditions, is the real history\\nof the race. The mind is the constant quantity in human\\nexistence; it is that unit without which there can be no\\nadditions nor subtractions made in human progress; its\\npossibilities remain the same through all the successive\\nstages of its development; it, alone, of all created things,\\nis endowed with its own imperishable life and laws of\\naction; and its spontaneity finds play in a realm of life\\nand a kingdom of facts where it is sole monarch. The\\nattribute of self-determination, however feeble, will for-\\never distinguish the soul from matter. Moral distinc-\\ntions, the love of the beautiful, the powers of the will and\\nthe triumphs of reason, cannot be accounted for by any\\nknown law of matter. The mysterious realm within\\nwhich resides the ultimate cell the moncron\\nwhich the naturalist endows with attributes that could\\nproduce all the facts in the universe of mind and matter\\nis not the realm of observation and experience; it is the\\nrealm of fiction, the realm of juggling with nature s\\nproblems, out of sight of honest minds. The soul, then,\\npresents to the observer of nature, a distinct and peculiar\\nclass of facts, and is as much a legitimate object of study\\nas matter.\\nAnd, now, what has the human soul achieved during\\nits nearly six thousand years experience in the body?", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0078.jp2"}, "79": {"fulltext": "IN MYTHOLOGY 75\\nThe thoughtful student must look on the changing scenes\\nof this drama with profound interest. He will realize\\nthat the experiment has been gokig on long enough to set-\\ntle some things very clearly. He will estimate the facts\\nhe meets in the history of the soul s struggles as he esti-\\nmates other things: by their harmony with the order of,\\nnature and the lazvs of the soul itself. Whatever fails in\\neither of these respects is false, and leads the soul into\\nconflict with itself and the external world by which it is\\nsurrounded.\\nIt will be interesting, at the outset, to note a few things\\nconcerning the origin of the soul itself as a part of the\\norder of nature.\\nThe race presents a common intellectual experience.\\nThe best confirmation of this proposition lies in the fact\\nthat, no matter how the thoughts of one race or nation\\nmay be disguised from other nations in its peculiar lang-\\nuage, just as soon as we discover the meaning of the\\nwords or signs used to represent the thoughts of that na-\\ntion, we immediately find ourselves familiar with the\\nsame thoughts, no matter what our signs of these\\nthoughts may be. The writings of the Greeks, the Latins,\\nthe Egyptians, Persians, Chaldeans, Hindoos, and In-\\ndians, present to the students no unfamiliar or incompre-\\nhensible states or acts of the intellect. Indeed the trans-\\nlation of one language into another would be impossible\\nif the acts of the intellect were not the same in both lang-\\nuages. The acts of forming judgments, or affirming the\\nrelation between subject and predicate, lies at the thresh-\\nold of all thinking and by whatever name these essential\\nelements of a judgment or affirmation may be called, the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0079.jp2"}, "80": {"fulltext": "76 THE EVOLUTION THEORY\\nact of the mind is the same in every human being. A\\nmost noteworthy illustration is found in the translation\\nof the Bible into so many different languages. Here is a\\nbook whose original language may have been familiar to\\nAdam, in some of its most important elements; and, yet,\\nour missionaries translate it into the languages of the\\nheathen; or learn to speak these and tell the thoughts of\\nthe Bible to them in their own words.\\nAgain the physical organism through which the soul\\nis acted upon by the external world is the same every-\\nwhere. The common organs of sense considered as in-\\nstruments of the soul necessarily imply the same impres-\\nsions from external things. The eye as an instrument\\nadjusted to form correct images of external objects, places\\nthe soul in possession of the same notions of color, figure,\\netc. The soul as an agent stands behind the screen in\\nwhich these instruments terminate and observes the im-\\npressions made by each. So that the universality of the\\npossession of the same instruments, by which the soul\\ncommunicates with the external world, leads us to the\\nconclusion that the attributes of the soul so far as the\\ncapacity for knowing goes, are universally of the same\\nkind.\\nAdd to these things the habits of forethought in stor-\\ning food and raiment, caring for comfort and health and\\nproviding for the common weal and we find all nations\\npossessed of the same thoughts, however they may differ\\nin their methods of realizing them.\\nIt will appear, also, from these and other considerations\\nthat the race is one, not many, in its origin. A disting-\\nuished authority enumerates in support of this view the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0080.jp2"}, "81": {"fulltext": "IN MYTHOLOGY 11\\nkindred emotions, sympathies, and appetities, the convic-\\ntions of responsibility to law, and the establishment of\\npolitical governments; the sense of dependence upon an\\nAbsolute Spirit and the propensity to some religious wor-\\nship the similarity of capacity in forming habits, coming\\nunder discipline and receiving cultivation. These traits\\nare universal and point back to a common origin. On the\\nassumption of diverse beginnings for the different\\nbranches of the human family, how can common traits,\\nto the extent enumerated, be accounted for These com-\\nmon attributes with unerring certainty lead back to a\\ncommon intellectual and emotional source. The soul then\\nis one nature separate and distinct from matter, because it\\neverywhere possesses the same attributes, and these at-\\ntributes differ everywhere and in every respect from the\\nattributes of matter. Hence, also, the race itself is one\\nrace because it everywhere is found possessed of this one\\nnature, the soul and it is thus shown to be true that God\\nis the father of spirits.\\nMaterial force cannot be transmuted into the spontan-\\neity of the soul. This proposition, if true, presents an\\nimpassable barrier between the forces of matter and of\\nmind. The theory concerning the persistence of force,\\nor the eternity of matter and force and the convertibil-\\nity of force cannot account for the spontaneity of the\\nsoul. The soul originates force and hence also motion,\\nbut without the interference of some external cause, mat-\\nter would remain forever in a state of inertia. In none\\nof the forms or conditions of matter that have fallen\\nunder our observation have there at any time appeared\\nintelligence, passion or volition. Indeed, until it is shown", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0081.jp2"}, "82": {"fulltext": "78 THE EVOLUTION THEORY\\nthat everything does not produce after its kind, that the\\nsame causes are not followed by the same effects, it will\\nbe impossible to transmute the forces that belong to mat-\\nter into those belonging to the Soul. The assumption of\\nthe convertibility of material force into mind force is\\ncontradicted by all the facts of visible phenomena. So\\nfar as the influence of the body upon the mind goes,\\nit is a misconception of the fact, for the supposed influ-\\nence is not observed until something about the body is\\nout of repair, it may be the stomach, it may be a broken\\nlimb, it may be malarial poisoning. The soul pulls on\\nbreaking strings. When the string is repaired and strong\\nagain, the supposed influence ceases and we think that the\\nmind controls the body. The old saying, A sound mind\\nin a sound body, does no more than admit the necessity\\nof a good instrument in order that the mind may do good\\nwork. The man who poses as an interpreter of nature\\nand Revelation and speaks oracularly of the wonderful\\nchemistry that converts bread and butter into thought\\nmay win the applause of the ignorant and thoughtless,\\nbut he will not be trusted by the earnest student of history\\nand science. Such a thinker, to be consistent, might go\\none step further and write the history of mankind by\\nascertaining the quality of the food they ate, whether\\nbeefsteak or pork steak, baked beans or baked potatoes,\\nclams or oysters. There ought to be, according to our\\nobservations on matter in all other respects, some connec-\\ntion between a fine philosophical thought and the kind of\\nfood from which it was eliminated.\\nIt follows from these three propositions that man as\\npresented to us in history is possessed of the same intel-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0082.jp2"}, "83": {"fulltext": "IN MYTHOLOGY 79\\nlectual, emotional and voluntary nature wherever he is\\nfound; also, that the attributes of this nature show it to\\nbe different from matter and lead us back to a common\\norigin or parentage of the soul an origin not conditioned\\nby material law. And if this relation exists, then it fol-\\nlows that the attribute of spontaneity is also an attribute\\nof the original Father of Spirits, but in an infinitely\\nhigher degreee than it is found in man. And finally it\\nfollows, that the human race is one in its origin, one in\\nits essential nature, one in its attributes and hence also in\\nits possibilities. And admitting this unity we must ex-\\npect the same results in the development of man under the\\noperation of the same causes. And we must also recog-\\nnize the capacity of man, by virtue of his original endow-\\nment of spontaneity, to resist the influence of forces acting\\nupon him from whatever source and thus to choose be-\\ntween motives and determine the direction of his devel-\\nopment for himself. The theory of evolution which de-\\nmands uninterrupted progress under the influence of res-\\nident forces would establish a reign of Fate more radical\\nthan was ever conceived by the heathen mind.\\nThe Evolution of Christianity assumes that the per-\\nsonal presence of God is in the soul, that his life is there,\\nand that he is revealing in human consciousness what he\\nwrote in the soul when he made it. We will search for\\nhim in the intellect and sensibilities of the heathen.\\nWHAT, THEN, ARE THE ACHIEVEMENTS OF THE INTELLECT\\nIN MYTHOLOGY.\\nMythology is what the heathen thought concerning the\\ngods and goddesses which they supposed ruled the world.\\nAdmitting the spiritual paternity of the soul and its", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0083.jp2"}, "84": {"fulltext": "80 THE EVOLUTION THEORY\\nsuperiority to all material existence on account of its\\ncapacity for spontaneous action, we will now select one of\\nits endowments, the intellect or power of knowing, and\\ninquire what it has done. This inquiry is made concern-\\ning the intellect as we find it among the heathen uninflu-\\nenced by a revealed religion. This places the mind in a\\nstate of dependence upon its own resources and six thou-\\nsand years is time enough and the whole of heathenism\\nis field enough for a fair experiment.\\ni. The first fact that arrests the attention is the fail-\\nure of the intellect to preserve in the world the idea of\\nan Adequate First Cause. The importance of this idea\\nlies in the fact that it is necessary as the starting point in\\nall correct thinking. The child inquires for the First\\nCause as naturally as it breathes. The Who made me?\\nis in every mind, and the answer is sought as a place on\\nwhich the mind may stand. The Bible without explana-\\ntion or proof furnishes this place to stand in its first sen-\\ntence. This, as we shall see, the heathen mind lost and\\nnever found on the other hand, it wandered farther and\\nfarther from it.\\nThe reasoning process is very simple and at the same\\ntime universal. It may be illustrated by the formula\\nx is y.\\ny is z.\\nX is z.\\nWe can place the idea of the First Cause in this for-\\nmula in this way\\nThe First Cause created the heavens and the earth.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0084.jp2"}, "85": {"fulltext": "IN MYTHOLOGY 81\\nThe heavens and the earth were created by Jehovah,\\nthe God of the Bible.\\nTherefore The First Cause is Jehovah.\\nIt is sad to follow the errors and follies of the human\\nunderstanding in dealing with the x of this syllogism.\\nThe Romans and the Greeks put in its place, first Chaos,\\nthen Uranus, then Saturn, then Jupiter, each accompan-\\nied by his own female or females and numberless chil-\\ndren. Here we have three orders of gods, forming what\\nwe might call dynasties. The head of each is descended,\\nexcept Chaos, of course, from the head of the preceding\\nhouse of gods and goddesses. And he comes to his place\\non the throne by treachery, intrigue and violence. Gen-\\nerating force, not creative, absolute, spontaneous energy,\\nwas the kind of force employed by the gods to produce\\nthe world. The relations of Chaos, Gaa, Eros, Tartarus,\\nErebus, Night, Day, iEther, Heaven and Earth are ex-\\namples. The conflicting myths do not change this prin-\\nciple. Hence, those who believe the mythologies of the\\ndead past, peopled the heavens and the earth with gods\\nand goddesses who held sway over every conceivable sub-\\ndivision of time, of land, of sea and of sky. The universe\\nwas thought of as a living being. The world possessed\\na soul, from which the souls of men were derived and\\nnourished as their bodies were derived from and nour-\\nished by the world body. The stars were gods and every\\npart of the universe had life. It is readily seen, without en-\\ntering into further detail, that reason had lost the idea of\\none absolute, spiritual source of all things, who, unaided\\nand because he willed to do so, created the universe. The\\nintellect had lost the x of creation and substituted the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0085.jp2"}, "86": {"fulltext": "82 THE E VOL UTION THEOR Y\\nsexual force of reproduction. Hesiod affirmed that ev-\\nerything came into being out of four original causes\\nChaos, Gaa, Tartarus and Eros. Other poets assumed\\nthat Chaos alone was the first original cause of things\\nand derived everything from him. Still others derive\\nheaven and earth from Chaos, but Eros finishes up every-\\nthing else. (Conv. Lex. Art. Chaos.)\\nThese relations become more gross as we pass from\\none dynasty of gods to the other. Uranus was the son\\nof Erebos and Gaa. His mother bore to him the Titans,\\nCyclops and Centimani. He hated his children and im-\\nprisoned them in Tartarus immediately after their birth.\\nTheir mother, enraged at this treatment, incited her son\\nSaturn, one of the Titans, to wreak vengeance on his\\nfather. And in gratifying the desire for revenge the\\nunnatural relation in which the offspring of a god, urged\\non by his mother, with the adamantine sickle, deprives his\\nfather of the power of generation, by emasculating him.\\nAnd thus the power of one ruling house of gods is swept\\naway and another begins. The head of this order of\\nthings was Saturn, and he, too, after a ten years war\\nwith his son Jupiter, was overthrown by superior force\\nand skill. All the brothers and sisters, children and\\ngrandchildren of Saturn, are on the side of Jupiter, the\\nrebel god. Where now is the world s x? But I forbear\\nfrom following the heavy wing of reason as she helplessly\\ndescends in her flight. The meshes of the net of sense\\nand sight are too close for her escape. Held in its grasp\\nshe peoples heaven and earth with creatures of the imag-\\nination, clothed in all the weaknesses, passions and vices\\nknown to man. The gods are immortal men and men", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0086.jp2"}, "87": {"fulltext": "IN MYTHOLOGY 83\\nare mortal gods. The Absolute Cause of all things is\\nlost forever.\\nProceeding upon the same general principle, the Egyp-\\ntians placed Ammon in the place of x. In their Mythol-\\nogy he is the concealed god from whom proceeds the\\ngenerating force of nature. He was the head of the\\nfirst system or dynasty of eight gods and goddesses from\\nwhom all things had their beginning. Succeeding these\\nand descended from them was another order of twelve\\ndivinities, gods and goddesses. It is not necessary to\\nname them, nor recite their deeds. Following these there\\narose another order of five gods, known as the Osiris and\\nIsis system. This is the last and most important system\\nof the Egyptians. The theory of metempsychosis enabled\\nthem to multiply their divinities almost infinitely, and\\nthey worshiped the Sun as Ra, the Earth, the Air, the\\nNile in its inhabitants, the frog, the crocodile and the\\nichneumon on land they worshiped the cat, the sheep, the\\ngoat, the ox, the ibex and also numerous kinds of plants\\nand all these were regarded as possessing or having in\\nthem a divinity or spirit of some kind. And for these\\ngods and goddesses they waged relentless wars. In one\\ndistrict the cat was sacred, in another the goat, in another\\nthe sheep and for killing one of these a man forfeited his\\nlife. Here again the x is lost. The intellect falls help-\\nless under the power of the things it seeks to understand,\\nand there is no hand to help it rise.\\nIn Chaldea, Baal and Astarte take the place of x. Baal\\nbegins with the chaos of darkness. He separates the\\nheavens from the earth. He brings the world to order.\\nHe peopled the earth by commanding one of the gods to", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0087.jp2"}, "88": {"fulltext": "84 THE EVOLUTION THEORY\\ncut off his head and then mixed the drops of blood with\\nearth, whence sprang forth men and animals. Blood\\nfrom the wounds of this divinity like that from the wounds\\nof Uranus is supposed to possess generating power. The\\nchild s question, Who made this god? cannot be an-\\nswered so long as reason holds that x possesses only gen-\\nerating force. The only x that can give reason a resting-\\nplace is the Absolute Spirit who acts spontaneously and\\nbegins everything in his own will.\\nThe Assyrians and Chaldeans worshiped the sun and\\nthe moon. Fire was their substitute on earth and they\\ncalled it Ur. They gloried in his strength and challenged\\nother gods to contend with him. An Egyptian is said to\\nhave hit upon the means of robbing Ur of his glory and\\nthe Assyrians and Chaldeans of their vain-glorious pride.\\nEusebius is our authority for the story that an Egyptian\\npriest caused the figure of an idol to be made of porous\\nearth and the belly of it was filled with water. On each\\nside of the belly holes were made, but filled with wax.\\nThis being done, he challenged the god Ur to oppose his\\ngod Canopus, which was accepted by the Chaldean priests\\nbut no sooner did the wax which stopped up the holes in\\nthe belly of Canopus begin to melt than the water burst\\nout and drowned the fire. (What the World Believes.)\\nThe contact of the Jews with the people of Chaldea,\\nPersia, Assyria and Media cannot have failed to furnish\\nthe great minds and leaders among their people, such as\\nZoroaster, the opportunity to become acquainted with the\\nHebrew Scriptures. It is certain that Zoroaster modified\\nthe belief of these people and made it more consistent\\nwith the idea of monotheism. So that we pass these", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0088.jp2"}, "89": {"fulltext": "IN MYTHOLOGY 85\\nnations by with the remark suggested by the story above\\ngiven from Busebins, that the gods and goddesses in all\\nthese lands, including Greece and Italy, have long since\\nleft off producing worlds and are supposed to be chiefly\\nconcerned in the quarrels of men so that it not infrequent-\\nly happened that whole provinces were depopulated to de-\\ncide whether the cat or the crocodile were the stronger\\ngod. And the Roman general, when he had conquered\\nhis enemies, prayed to their gods and goddesses. If\\nthere be a god or goddess who has taken this city and its\\npeople under its protection, Deity, whomsoever thou may-\\nest be, I pray thee, I adjure thee, to forsake this people\\nand city, to withdraw from this city and its temples, and\\ncome to Rome, to mine, that our city, our temples, our\\nsacrifices, may be acceptable to thee. If thou wilt do this,\\nI vow to thy divinity temples and games. Afraid to\\nleave the patron god or goddess behind him, he offers a\\nbribe to secure his desertion of those who expected of\\nhim protection. Where is x? The slave of the passions\\nand ambitions of men.\\nThe first objects of worship among the Hindoos are\\nsupposed to have been fire, air, water, earth and space,\\ntogether with the heavenly bodies and aerial beings. In\\nthe beginning of all heathen religions there is a striking\\nresemblance. Unsatisfied with these first conceptions,\\nhowever, the worshipers have sought something that\\nwould give rest. Like all the other nations the Hindoos\\ninvented Brahma, the original sea of unindividuated spirit,\\nexisting in eternal repose, a state of nolition and passivity,\\nwhile from him emanated the world and all individuated\\nthings and beings. He was at first the Almighty creator,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0089.jp2"}, "90": {"fulltext": "86 THE EVOLUTION THEORY\\npreserver and destroyer. To return to him and be lost\\nin his passivity and nolition was supposed to be the high-\\nest attainable happiness. But this thought could not\\nhold sway long. His attributes are bestowed upon other\\ngods, and we find Brahma, the creator, Vishnu, the pre-\\nserver and sustainer, and Siva, the destroyer. Besides\\nthese a number of inferior gods preside over death, hell,\\nfire, medicine, wind and the atmosphere. They wor-\\nshiped human beings, beasts, such as the cow, the mon-\\nkey, the dog, the jackal, also birds, trees, rivers, fish,\\neven books, stones and logs of wood. And, surely, if one\\ncreated thing is x, why not another? The intellect can\\nreason about those things only which fall under its ob-\\nservation and within its experience. Other things must\\nbe revealed.\\nThe Chinese at the beginning supposed x to be one\\nSupreme Being. At an early day, however, they associ-\\nated with him a number of other objects of worship under?\\nthe name Shin. Later they added wind, rain, thunder,\\ndiseases, etc. all personified and addressed as divinities.,\\nThey worshiped the sun, moon and stars. There were\\ngods that presided over the sea, agriculture, war, domestic\\naffairs, the products of the earth, old bachelors, mirth\\nand voluptuousness, criminal and innocent amusements.\\nAnd so the progress of reason is downward, pulled\\ndownward by the falsehood which lies in the premise\\nwhich should contain the name of the true and only God.\\nWhat a wonder How sad How universal the result\\nWhere is the hand that can lead the understanding back to\\nthe path it has lost? What is more irrational than to ask\\nus to repeat the experiment", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0090.jp2"}, "91": {"fulltext": "IN MYTHOLOGY 87\\nThese examples are certainly sufficient to sustain our\\nproposition The human intellect has failed to preserve\\nthe idea of an adequate First Cause. These are the great\\nand populous heathen nations of antiquity and of the pres-\\nent. These statements of the views of these nations con-\\ncerning the First Cause have not been selected from par-\\nticular sections of their history suited to our purpose, but\\nthey are the postulates on which they reasoned from stage\\nto stage in their history from its dawn through all its\\ngradations up to the Augustan age of each, the zenith\\nof its learning, power and glory and then down into the\\nsilence and gloom of dead nations.\\nA little reflection on this material reveals to us several\\nimportant lessons\\ni. The earliest notions of a First Cause were the sim-\\nplest and purest and in several important particulars re-\\nmind us of the Bible narrative of Jehovah creating the\\nheavens and the earth. The Grecian, Egyptian, Chaldean\\nand Chinese ideas clearly reveal the memory of original\\nChaos, the establishment of order and introduction of life\\nand man into the world by some sort of divine agency.\\n2. It teaches us that the progress of human thought,\\nunaided by Revelation, has been downward and not up-\\nward in its effort to find the First Cause. The first idea\\nof Him is soon identified with nature and then multiplied\\nindefinitely until everything is a god. We see the thought\\nof one Supreme -Being degraded to his children, to men,\\nto animals, and even to plants and inanimate things.\\nPaul is fully vindicated, therefore, when he says For\\nthe invisible things of Him, since the creation of the world,\\nare clearly seen being perceived through the things that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0091.jp2"}, "92": {"fulltext": "88 THE EVOLUTION THEORY\\nare made, even his everlasting power and divinity, that\\nthey may be without excuse, because that knowing God\\nthey glorified him not as God, neither gave thanks, but\\nbecame vain in their reasonings and their senseless heart\\nwas darkened. Professing themselves to be wise, they\\nbecame fools and changed the glory of the incorruptible\\nGod for the likeness of an image of corruptible man and of\\nbirds and four-footed beasts and creeping things. Rom.\\ni 20-23.\\nHas the intellect made continuous progressive\\nchanges from a lower life into a new and higher life in\\nthese conceptions of a first cause And if the life of the\\ntrue God was in them revealing in their consciousness the\\nthings he wrote in the soul when he made it, why was\\nthere a constant decay of the older and better conceptions\\nof divinity and the appropriation of others more vile and\\ncorrupt? The phenomena do not sustain the theory of\\nThe Evolution of Christianity.\\nS E CTion II. In Ph ilosophy\\nThe Evolution of Christianity says Revelation is the\\nunveiling in human consciousness of that which God wrote\\nin the human soul when he made it.\\nBut the minds of thoughtful men grew weary of the\\nendless processions of the gods and goddesses and began to\\nquestion the reality of the stories in which the popular\\nconceptions of the First Cause, or rather causes, were per-\\npetuated. But to deny these stories left the world with-\\nout a cause. What does the knowing faculty now do?\\nDoes it go upward or downward in its search for the x\\nwhich it feels it must have as a starting and standing place.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0092.jp2"}, "93": {"fulltext": "IN PHILOSOPHY 89\\nHere is a fair opportunity to see what will be done.\\nThere is no tyranny of faith to interfere with the larg-\\nest, freest and highest use of the powers of the intellect.\\nAnd, too, the greatest minds of the race devote their powers\\nto the study of the problem: Given a world to find x.\\nDid these grand thinkers for such they were rise to the\\nidea of a spiritual, absolute, spontaneous, omnipotent\\nCause? Did the attributes of the human soul suggest\\nthat in harmony with the order of nature they could only\\nbe derived from a source possessed of the same, that this\\nsource must be the Father of Spirits from whom these\\nattributes came that He, like His offspring, must be pos-\\nsessed of the attribute of spontaneity and that He is the\\nonly being in the universe that could originally put forth\\nvolitions and thus cause motion and direct it to the ac-\\ncomplishment of an end or purpose. Does it lie within\\nthe power of the finite mind to make this sublime leap\\nupward On what ladder can it climb On what mount\\nof vision can it stand and harmonize the world with all\\nits diversity and complexity in one broad, universal truth\\nthat explains all The finite mind can no more create a\\ntruth than it can create a world. It may and does dis-\\ncover truths and their relations, but never created one.\\nIn the formula, x is y we know x and we know y and\\non comparing them the mind declares the judgment x is y.\\nThe same is true of the judgment, y is z. Now the mind\\nhas two judgments for comparison and reaches the con-\\nclusion x is 2, because both x and z have been found to\\nagree with y. In this process there is no truth created;\\nbut relations between the terms, x, y and z, are discovered,\\nsome of which were unknown before.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0093.jp2"}, "94": {"fulltext": "90 THE EVOLUTION THEORY\\nAnd likewise I think it follows that once the mind has\\nlost the idea of the true First Cause, it is impossible for it\\nto recover it. For the moment we attempt to affirm that\\nthis or that is the First Cause as the result of our inquiry,\\nwe assume that we already knew what the First Cause\\nwould be like, which is inconsistent with our assumption\\nof ignorance. Paul said of the heathen that they were\\nseparated from the life of God through the ignorance that\\nis in them. He also asked, For who among men know-*\\neth the mind of a man save the spirit of the man which is\\nin him, and then made the application, Even so the\\nthings of God none knoweth save the Spirit of God. We\\nreceived, not the spirit of the world, but the Spirit which\\nis of God that we might know the things that are freely\\ngiven to us by God. And he also affirms that the natural\\nman cannot receive these things. I will reserve the state-\\nment of consequences until we see whether history sustains\\nthese statements of inspiration.\\nThe soul sought its First Cause in the world of obser-\\nvation and experience, having abandoned the personal\\nCreator revealed to it at the beginning. We are slow to\\nadmit this proposition when we feel the adulations of pride\\nand worldly glory. Know thyself is often repeated\\nas one of the wisest maxims. But it is all that it is possi-\\nble for the soul to know in the absence of revealed truth.\\nThe world of observation and experience, however, has\\nlying over against it the unknown world, whose existence\\nis the necessary suggestion of the soul in the presence of\\nthe thought of the known world. The soul cannot do\\notherwise, therefore, than strive to look beyond the cold\\nand barren peaks of an eternity past and eternity future.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0094.jp2"}, "95": {"fulltext": "IN PHILOSOPHY 91\\nThey are cold and barren because they mark the limits\\nof the known and stand as the untraversed barriers be-\\ntween us and the unknown. And when the apostle of ob-\\nservation and experience proclaimed his gospel That\\nwe cry aloud and there comes no answei but the echo of\\nour own wailing cry, he unwittingly illustrates a philos-\\nophy which is deeper than his enmity to the revealed truth\\nof the Bible and forces him to bear testimony against the\\ncrime he commits against the outcry of his own soul. No\\nman can see who extinguishes the only lights that can\\nguide him. No man can hear who silences on the cross\\nthe only voice that can speak to him. The only realm,\\ntherefore, within which the unbeliever and the heathen\\ncan find the First Cause is the realm of observation and\\nexperience. The unbelief of to-day and the heathenism\\nof long ago occupy common ground. But we now con-\\nsider the proof.\\nSix hundred and forty years before Christ was born,\\nThales, a Grecian philosopher, put forth as the x of our\\nsyllogism, that water was the cause of all things, that all\\nthings came into being out of water and returned to it.\\nAnaximander, his fellow-citizen, pupil and successor,\\ntaught that the cause of all things was matter in a state\\nof chemical indifference, acted upon by force. Aristotle\\nis our authority for the statement that he assumed force to\\nbe united with an undifferentiated condition of matter\\nfrom the beginning.\\nThe process by which the world was made was simply\\nelimination or differentiation. First heat and cold, then\\nwater from a mixture of the two, and by a series of acts", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0095.jp2"}, "96": {"fulltext": "92 THE EVOLUTION THEORY\\nof this kind he produced the earth, the air and a fire crust\\nor casing, which enveloped all the world.\\nMiletus follows closely upon both of these in the same\\ncity with the theory that the first cause of all things is the\\nair. He meant our corporeal atmosphere, which was in-\\nfinite, always in motion, continually changing its form and\\nforever engaged in producing derived forms of existence,\\nwhich resulted from rarefaction and condensation.\\nDiogenes of Appollonia adopting this theory added in-\\ntelligence and said that the atmosphere is not only the orig-\\ninal source of all things, but also that it is that essence\\nin which resides life and intelligence in men and animals.\\nBetween 540 and 500 B. C, the School of Pythagoras\\ntaught that number is the essence of everything; that\\nnumber is law and the bond that holds the world together,\\nthe reigning power over gods and men, the condition of all\\ndistinctions and of all that is knowable and at the same\\ntime the substance out of which all is formed. Upon\\nAristotle s authority they dealt with numbers as magni-\\ntudes occupying space and that the geometrical figures are\\nthe substances of which corporeal things consist. The\\nregular solids, therefore, are employed in building up all\\nbodies and the world. And the moral qualities as well\\nas the shapes of things are caused by the number and\\nkind of these magnitudes. The central germ of the uni-\\nverse was fire. This was one, a monad, or moneron, in\\ntheir theory. It was the first body of the world, the\\nmother of gods, and because the formation of the heavenly\\nbodies proceeded from it, it was the altar of the universe,\\nthe watch tower, the fortress or throne of Jupiter, because", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0096.jp2"}, "97": {"fulltext": "IN PHILOSOPHY 93\\nit is the center in which the force that preserves the world\\nresides.\\nAbout the last half of the Sixth Century, Xenophenese\\nasserted the absolute unity of all things, and reduced the\\npolytheism of natural religion to a philosophical panthe-\\nism. Out of this one substance came forth all that is\\nit is God. So that God and the world stand related to\\neach other as substance and phenomena. Through the\\nagency of water the world would again return to its orig-\\ninal slime and then be reproduced with all its inhabitants\\nas before.\\nAbout half a century later, Parmenides carried this doc-\\ntrine to the extreme of denying the reality of all phenom-\\nena, as a mockery of our senses, and held that only the\\nunit out of which the world proceeded had existence\\nand thought.\\nZeno, about 495, sought to prove that the original unit\\ncontained everything in itself and that multitude or many\\nwas impossible, that motion is impossible and that no body\\ncan pass from one point to another.\\nMelissus defended the theory of his master, Parmen-\\nides, by developing the thought in time and space, and\\naffirmed the eternity, infinity, unity and unchangeableness\\nof that which really exists.\\nHeraclete, about 460 B. C, saw the inconsistencies of\\nthese different systems and sought to find a principle that\\nwould explain everything and harmonize the conflicting\\ntheories, by taking his stand between the two extremes.\\nHe admits the reality of the unity of all things and also the\\nreality of multitude and affirms as the principle which\\nunites both and makes the world, transition from one to", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0097.jp2"}, "98": {"fulltext": "94 THE EVOLUTION THEORY\\nthe other, becoming. There is no unchangeableness in\\nthe world, but change of one thing into its opposite is the\\nlaw and order of the universe. That medium through\\nwhich this never ending conflict is* carried on is fire. Ev-\\nerything is exchanged for fire as goods are exchanged for\\ngold and gold for wares upon the market. It is only in\\nthe union and harmonizing of opposites that anything can\\nexist.\\nEmpedocles, in 440, profiting by all that his predeces-\\nsors had said, announced as the x in the problem of the\\nworld s existence, that the four elements (earth, air, fire\\nand water) were the root elements of all things and\\nascribed to each an unchangeable existence. Everything,\\ntherefore, came into existence and ceased to exist by means\\nof mixing and unmixing these primary elements. The in-\\nexhaustible variety in the world was explained by the dif-\\nference in the proportions of the mixture. But he added\\ntwo forces, attraction and repulsion, to move these four\\nunchangeable substances in forming the manifold bodies\\nof the world.\\nAbout this time the Atomists presented their views of\\nthe x. They derived all distinctions in the world s phe-\\nnomena from an indefinite number of component parts,\\nwhich are alike as to quality but different in quantity.\\nThese component parts are indivisible and unchangeable\\natoms. They differ only in weight, size and shape. The\\ncause of the endless combination of these atoms was as-\\nsumed to be in the atom itself. Two atoms meeting in a\\nvacuum would cause an extended movement all around\\nthem and the vacuum presented the condition neces-\\nsary to the union and separation of atoms. Atoms of dif-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0098.jp2"}, "99": {"fulltext": "IN PHILOSOPHY 95\\nferent weights floating in space would collide and thus\\nwould begin the grouping together of similarly formed\\natoms, and thus the world would come into existence and\\nagain be dissolved.\\nClosely related to the theory of Atomists was that\\nof Anaxagoras, who gave it as his view of the x that all\\nthings were together, endless in number and infinitely\\nsmall, then the Nous (intelligence) came to them and\\nset them in order. Intelligence was not identical with the\\nparticles of matter, but existed by their side.\\nWe have now reached a point at which we enter upon\\nthe transition from the materialistic systems of philosophy\\nto the idealistic as developed by Socrates or rather his\\npupil, Plato.\\nBetween the two lie the strange views of the Sophists\\nwho resemble the French rationalists, or Encyclopedists,\\nof modern times. They were the avowed enemies of the\\nexisting religion and all the received notions of the gods.\\nThe x of the Sophists was a minus quantity; that in\\ngeneral there were no objective predicates and definitions*\\nthat contradictory predicates must be accepted as equally\\ntrue of the same thing that it is equally correct to dispute\\nboth for and against upon all subjects; that nothing ex-\\nists per se but that everything is a matter of subjective\\nconception, opinion and arbitrary conceit.\\nGorgias (427), one of the most famous Sophists, in a\\nbook concerning Non-existence, or Nature, undertook\\nto prove that nothing at all exists because what is said\\nto exist can be neither a non-existence nor an existence,\\nbecause an existence must either have come into existence\\nor not have come into existence but both of these are un-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0099.jp2"}, "100": {"fulltext": "96 THE EVOLUTION THEORY\\nthinkable. And so reason, for the want of a place to\\nstand, an adequate x, swallows itself, plunges into the\\nfathomless overthrow of itself after chasing every propo-\\nsition given it in observation and experience in the hope\\nof finding an explanation of that same world which it\\nknows in experience, but whose existence it denies in\\ntheory. It is now apparent as it ought to have been at\\nthe outset, that the world cannot be an explanation of it-\\nself, that no effect is identical with its cause. Jehovah s\\ninspired penmen have truly said of this result: I will\\ndestroy the wisdom of the wise and will bring to nothing\\nthe understanding of the prudent. Where is the wise?\\nWhere is the scribe Where is the disputer of this world\\nHath not God made foolish the wisdom of this world?\\nFor after that in the wisdom of God, the world by wisdom\\nknew not God, it pleased God by the foolishness of preach-\\ning to save them that believe.\\nSocrates shared the general view of the Sophists and\\ndeclared his contempt for the struggles of the past in the\\nstudy of the philosophy of nature and mathematics. He\\nfound in what he called irrational nature, so little that\\nwas a worthy object of study that he regarded it as only\\nan external means to an external end, and that the whole\\nexternal system of nature existed solely for the accom-\\nplishment of external designs. Accordingly, he refused\\nto go out walking because he said, We can learn nothing\\nfrom grasses and landscapes. But while he denied real-\\nity to the external world, he found it in the nature of the\\nmind; and regarded the world of free subjective thought\\nas the measure of all things. So that his famous Know\\nthyself has no higher meaning than that each individual", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0100.jp2"}, "101": {"fulltext": "IN PHILOSOPHY 97\\nshould clearly define in his own mind his own thoughts\\nand notions. And in this world of thought he found the\\nonly reality and sought to establish in it an unconditioned\\nintelligible world of objective truth, firm and independent\\nof the caprice of the subject.\\nPlato carried this principle through to its last conse-\\nquence. Aristotle gives us the most reliable information\\nconcerning his motive in the adoption of his speculative\\nviews and the principle on which he founded them.\\nPlato, he says, adopted the theory of ideas or the ideal\\ndoctrine, because he convinced himself of the truthfulness\\nof the theory of Heraclete concerning visible phenomena,\\nand held that they were kept in an eternal transition. If\\nit is held, reasoned Plato k that knowledge of something\\nis possible and that there can be an intelligent conception,\\nthen there must be other existences besides those that are\\nsensible, which possess unchangeableness, for there can\\nbe no knowledge or science of that which is in perpetual\\ntransition or change. (Schwegler 53.) It is easy to\\nsee that the reality of the world of ideas was a necessity\\narising from the accepted theory that all visible phe-\\nnomena are unreal, and, accordingly, the idea is made\\nthe ground of all existence. And now in the language of\\nSchwegler (656) Taken all in all, we must regard it\\nas probable that Plato held both the idea of God and the\\nidea of good as identical, but whether he thought of this\\nhighest cause more nearly as a personal being or not, is a\\nquestion to which there can scarcely be a clearly defined\\nanswer given. The logical sequence of the system ex-\\ncludes a personal God. The most probable view", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0101.jp2"}, "102": {"fulltext": "98 THE EVOLUTION THEORY\\nis that he never definitely considered the question concern-\\ning the personality of God.\\nProtagoras (440 B. C.) said: I cannot know con-\\ncerning the gods whether they exist or do not exist, for\\nthere is much to hinder us from knowing it, the darkness\\nof the subject as well as the shortness of human life.\\n(Schwegler 25.) Neander says (E. H.) Plato says\\nin the spirit of all antiquity that the father of all is hard\\nto find and it is impossible to make him known to every\\none when we have found him, and the Brahman thinks the\\nsame thing today.\\nThose who have thoughtfully attended to these brief\\nstatements of the principles proposed by these philosophers\\nas explanations of the existence of the world in which we\\nlive, will now, if they did not before, concede the propo-\\nsition stated at the opening of this branch of our subject:\\nThe soul sought the First Cause in the world of obser-\\nvation and experience, having abandoned the idea of the\\npersonal Creator revealed to it at the beginning. All\\nthe elements of matter separate and combined have been\\nproposed as the causes of the world. Those, who want\\nfire to build the world with, have found plenty of that in\\nthese theories. Those who want fire-mist and world-\\ndust have found that. Those who want a central monad\\nor an undifferentiated condition of matter have found\\nthat. Those who want the eternity of matter and forces\\nhave found that in all its possible phases. And we land,\\nin the judgment of two of the latest representatives of the\\nmodes of thought of antiquity, in the ideal world as the\\nonly reality and are compelled to live in perpetual contra-\\ndiction of all our senses. An idea is more real than a", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0102.jp2"}, "103": {"fulltext": "IN PHILOSOPHY 99\\nstone and a definition is more substantial to the soul than\\nbread and drink to the hungry lips.\\nReason at last, weary and without a place to stand,\\nfolds her exhausted wings, and closes her eyes to the\\nquestions that call her forth to her flight and says in the\\nStoic, I will live in solitude without ideas. This is\\ncalled the apathy of the soul, the suppression of the judg-\\nment and the reason. It is the absolute skepticism in\\nwhich the intellect found itself enthralled after its long\\nand fruitless search for that first truth which explains all\\nother truth.\\nPlease bear in mind that we have made an induction of\\nthe more important facts which illustrate the trustworth-\\niness of the powers of the intellect in its efforts to pre-\\nserve the true conception of a First Cause. We have\\nfollowed it along two of its freely chosen lines of activ-\\nity First In dealing with the idea of a personal First\\nCause. Second In dealing with the question concern-\\ning the origin of the world after having abandoned a per-\\nsonal Cause as the adequate explanation.\\nWe have found at every step along both lines that the\\nprogress is downward instead of upward, from the most\\nobvious and rational to that which places reason in an ir-\\nreconcilable conflict with itself and the facts of observa-\\ntion and experience. There is nothing more irrational\\nthan the denial of the existence of the world of observation\\nand experience to deny all that is given us through the\\nfive senses, or objective existence.\\nI think, therefore, that we may emphasize what the\\nScriptures so abundantly teach and what the experiment\\nof heathenism for six thousand years teaches and heathen\\nIrfC.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0103.jp2"}, "104": {"fulltext": "100 THE E VOL UTION THE OR V\\nphilosophers have confessed That man by searching\\ncannot find out God.\\nBe the soul then a monad, an exceedingly rarefied con-\\ndition of matter, a mode of the existence of God, or any-\\nthing else its history in the world does not vindicate the\\nclaim that is made for it that it is moving under an orig-\\ninal impulse or is possessed of the conditions which insure\\nits salvation.\\nSo far as the intellect, at least, is concerned, its history\\ndemonstrates that it can neither preserve nor create the\\ntruth of a personal God and Father, who alone can create\\na world and save it. The theory of progressive change\\nunder the guidance of a resident force, is thus shown\\nto be without support in history, so far as the activities\\nof the human mind are exhibited in Mythology and Phi-\\nlosophy.\\nII. IN THE DEGENERATION OF THE SENSIBILITIES.\\nThe Evolution of Christianity says: So, in the heart\\nof man God has written his message, his inviolable law\\nand his merciful redemption, because he has made the\\nheart of man akin to the heart of God.\\nI have not aimed to treat the activities of the soul, as\\npresented to us in history, in such a way that our conclu-\\nsions can be affected one way or the other by any theory\\nthat has been held concerning the substance of the soul it-\\nself. Whether the soul is a highly rarefied condition of\\nmatter or not does not and cannot set aside the testimony\\nof consciousness that these activities or states are the\\ncommon property of all. Any one who has disciplined his\\nmind to attend to the facts of consciousness will find a", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0104.jp2"}, "105": {"fulltext": "DEGENERACY OF SENSIBILITIES 101\\ncommon experience which belongs to mankind an experi-\\nence which is not confined to any nationality, race or clime.\\nIt has always been true that the sensibilities have been in-\\nfluenced by the states of the intellect. The thought of a\\nbeautiful landscape, a virtuous or a vicious deed, the pa-\\ntriot, hero, father, mother, brother and sister, each excites\\nits own proper emotional state and these thoughts are held\\nbefore the emotional faculty by the intellect so that there\\nnever would have been a proper action of the sensibilities\\nhad the intellect forever slumbered. This view seems to\\nbe sustained by all the instances in which the intellect has\\nnot enjoyed the influence of the external world to excite it\\nto action. It should also be remembered that the same\\nstates of the sensibilities are always produced by the same\\ncauses.\\nFrom this brief statement of the relation of the sensi-\\nbilities to the intellect, it will be readily perceived that\\nthe idea of the First Cause held in the intellect during\\nthe history of the race will play a most important part in\\ninfluencing the sensibilities. For as it is the supreme\\nthought in reason, so also and even more so it is supreme\\nin its influence upon the sensibilities. It is written The\\nfear of the Lord is the beginning of wisdom. Fear\\nin this use of it is the beginning of all pure and holy sen-\\ntiments.\\nFirst. Following the usual classification, the nat-\\nural sensibilities found their highest gratification in\\nthe creation of the images of the gods and the erection\\nof their temples. Art among the heathen races was essen-\\ntially idolatrous, while Hebrew culture, for the reason\\nthat it was not idolatrous, produced no art. So mighty", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0105.jp2"}, "106": {"fulltext": "102 THE E VOL UTION THE OR V\\nwas the influence of the two opposing notions of deity or\\nthe First Cause upon these two radically different streams\\nof human history. Whoever studies the sesthetieal tastes\\nof the ancients without recognizing the influence of their\\nfalse notions of the First Cause in forming them, will ut-\\nterly fail to form a correct judgment upon the subject.\\nThe idea they formed of the beautiful, the grand or\\nsublime was suggested by the attributes they supposed to\\nbelong to the god or gods they worshiped.\\nThe essence of all paganism, says Prof. Cox, is a\\nrecognition of the forces of nature as god-like, stupen-\\ndous, personal agencies as gods and demons.\\nThey fancied that everything had the same kind of life\\nwhich they had themselves. They came to think that the\\nsun and stars, the rivers and streams could see and feel\\nand think and that they shone or moved of their own ac-\\ncord they spoke of everything as if it were alive. It is\\neasy to see, therefore, that the idea of divinity could not\\nbe separated from the sesthetical emotions in the heathen\\nmind. Thus the ministry of nature was corrupting and\\ndegrading. Gods and goddesses were associated with all\\nher forms and the love of the beautiful was perverted into\\nthe degrading passions of the personal divinities that\\nfilled the world. And so long as nature was thus identi-\\nfied with divinities, possessed of personality and passions\\nlike men, purely sesthetical emotions were impossible.\\nHence, beauty as an abstract quality of nature was un-\\nknown to the heathen mind.\\nThey talked of the clouds that scud along the sky as\\nthe cows of the sun, which the children of the Morning\\ndrove every day to their pastures in the blue fields of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0106.jp2"}, "107": {"fulltext": "DEGENERACY OF SENSIBILITIES 103\\nheaven. When you convert the vast, blue dome over our\\nheads into a cow pasture there is not much roorr; for the\\nsentiment of grandeur and sublimity. Beauty in sculp-\\nture was nothing more than copying the voluptuous or\\ngigantic forms of the human models. Moral and spiritual\\nbeauty were inconceivable to minds that could not feel\\nthe shame and degradation of sin. And nature was ani-\\nmated, personified and degraded to share in all the pas-\\nsions of human nature. Hence, the only office of art was\\nto make vice and shame attractive.\\nSecond. The natural affections were perverted and\\ndestroyed.\\n(a) The sentiment of humanity was unknown to both\\nrulers and people. Nations and races were obliterated,\\nplundered, enslaved, without regret. Force gave the vic-\\ntor the right of life and death over his captives. Alexan-\\nder, hearing that the Thebians rejoiced at the rumor of\\nhis death, though they were kindred Greeks, demolished\\ntheir city and sold 30,000 of the inhabitants into slavery.\\nIn Italy 12,000,000 slaves groaned under the unchecked\\npower of cruel masters, although they comprised three-\\nfourths of the entire population. And why should not\\nthis be so among men who believed in gods and goddesses\\nthat made war upon and imprisoned and tortured each\\nother\\n(b) Both the paternal and filial affections were\\ncrushed or perverted.\\nThe father held the mother and her children as prop-\\nerty and exercised the power of life and death over\\nthem. The exposure of feeble children and aged parents\\nwas regulated by law. And both father and mother", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0107.jp2"}, "108": {"fulltext": "104 THE EVOLUTION THEORY\\njoined in the worship of gods that were supposed to re-\\nquire as a pleasing service the sacrifice of babes. We\\ntoday think with horror of parents laying the innocent\\nbabe in the red hot arms of Moloch or casting them upon\\nthe waters of the Ganges or into the cruel jaws of the\\ncrocodile.\\n(c) Antiquity could not place a proper estimate upon\\nhuman life. Hence, the gladiatorial shows, in which the\\ngame involved the lives of the actors, were demanded\\nfor the amusement of the people. Vast amphitheaters\\nwere erected by the munificence of emperors where 50,-\\n000, 90,000, 150,000, and 385,000 people could assemble\\nand gaze upon the actors while they played the grim game\\nof death. Nineteen thousand soldiers fought in naval\\nconflict upon the clear waters of Lake Fuciuns until the\\nlast man s blood had tinged them with its redness to\\namuse the emperor and people who gazed on them from\\nthe shore. The womanly heart forgot its tenderness and\\nsweetness and waved her applause to the victor while\\nhis sword was still wreaking with the blood of his fallen\\nvictims. In the midst of such scenes she could receive\\nthe amorous caresses and indulge the intrigues of rival\\nlovers with no sense of the absurdity of the part she was\\nacting. And while we may feel the inconsistency of such\\nshows with every gentler sentiment of the human soul;\\nand, much more, with the purity of divine worship, yet\\nthese games were opened with offerings and prayers to the\\ngods. These vast assemblies breathed an atmosphere\\nthat delighted the senses with the most delicious odors,\\nand so thoroughly were the masses captivated by all these\\ninfluences that their two great wants were Bread and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0108.jp2"}, "109": {"fulltext": "DEGENERACY OF SENSIBILITIES 105\\nGames. Even Seneca, whom some have blasphemously\\ncompared with Paul, advised those who were tired\\nof life that ropes and precipices provided a remedy. And\\nin India voluntary suicide is regarded as an act of great\\nmerit and in many parts of the country the people drown\\ntheir children in the Ganges as a pious offering to the\\ngoddess. The Stoics taught and recommended suicide\\nwhen it seemed that life could no longer be endured with-\\nout dishonor. Many distinguished men acted upon this\\nteaching, like Seneca and Zeno.\\nAnd now could we expect any juster view of life where\\nthe common dependence of all upon the same Giver of life\\nis not known? Where the dignity and worthiness of\\nhuman existence is not understood? The man who ad-\\nmits that the same Creator made us all will feel towards\\nhis fellow-man as he cannot feel without this admission.\\nBut expand this thought in the light of the Bible revela-\\ntion, and add to the idea of creation the idea that this\\nsame Creator loves his creatures and watches over them\\nas a father pitieth his children; that he saves them\\nthrough the gift of his Son and freely offers them eternal\\nlife; and we can see that heathenism was not provided\\nwith the means of arriving at a true conception of the\\nvalue of life. The forces were not resident in it that\\ncould produce that conception and give it authority over\\nthe conscience. It was impossible that it should have\\nany higher conceptions than those derived from the nar-\\nrow range of observation and experience. The x is still\\nthe indispensable factor in the development of correct\\nsentiments as well as in the process of correct reasoning.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0109.jp2"}, "110": {"fulltext": "106 THE EVOLUTION THEORY\\nBut now we touch the keyboard whence comes the\\nnotes that vibrate through the ages with a swell that\\nnever dies. I mean the awful roll of\\nTHE VOICE OF CONSCIENCE.\\nConscience is entrusted with the especial task of detect-\\ning right and wrong relations. But before a relation can\\nbe decided to be right or wrong, it must be known and\\nfelt that it exists. The logical order of all relations must\\nspring up in the mind from the accepted notion of the\\nFirst Cause. If this First Cause is creator of all things,\\nthen conscience concedes to Him the right to the owner-\\nship of all things. It not only does this, but declares\\nthat all created things rightfully owe to Him their ex-\\nistence and all that is possible to that existence. This is\\nthe ground upon which the claim of the God of the Bible\\nas the Creator of the Heavens and Earth to being their\\nrightful ruler, is based. The Sabbath commemorates the\\ncompletion of the work of creation because in that com-\\nmemoration is kept alive the sentiment of obligation to\\nworship the true Creator only. The mind is so constituted\\nthat it cannot feel that it would be right to take from the\\nCreator the love and worship due to Him and bestow\\nthem on some being who did not create. And creation,\\nwhether we understand all that the word means or not,\\nis the only act that can clothe any being with the absolute\\nright to rule unquestioned. The eternity of matter and\\nforce, therefore, is a theory which before the bar of an\\nunbiased conscience, robs the God of the Bible of the\\nauthority that is necessary to enforce the obligations of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0110.jp2"}, "111": {"fulltext": "DEGENERACY OF SENSIBILITIES 107\\nconscience and love; for love and duty spring from the\\nsame original conception.\\nBut we have already seen that the intellect failed to\\npreserve in the world the idea of an adequate First Cause.\\nWe now ask what this failure cost the heart and the con-\\nscience.\\nAlready one part of our answer has been anticipated\\nThe heart was robbed of the sweetness and blessing of a\\ntrue development of the natural affections. The thought\\nof a Divine Creator and Father of all was lacking and\\nthere was no means left by which the affections could be\\nexalted and purified by discovering the relations of all to\\na common Father and Benefactor. The heart was\\ncrushed with fear of the gods and hence they were all\\ntheir life-time subject to bondage. They never knew th*\\nfreedom of adopted children. The great heart-cry of the\\nheathen world was a cry of ignorant fear; and it sought\\nto appease the angry gods by the sacrifice of all that was\\ndearest and best, in the vain hope of moving to pity the\\nsenseless objects of their worship. Under such influences\\nthe sentiment of humanity could not flourish. Men who\\nfelt that they could rightfully take their own lives could\\neasily excuse the taking the lives of others. Heathenism\\ndid not understand the brotherhood of man, because the\\noffspring of a common Father. On the contrary, every\\nprovince and every race had its own divinities and a war\\nof races was at the same time a war of the gods and god-\\ndesses they worshiped.\\nParental and filial affections could not be maintained\\nbecause Uranus was believed to have shut up his children\\nin Tartarus because he feared one of them would de-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0111.jp2"}, "112": {"fulltext": "108 THE EVOLUTION THEORY\\nthrone him, which was done by Saturn and he, from the\\nsame fear, hoped to destroy his children by swallowing\\nthem and yet Jupiter, his youngest son, rose in successful\\nrebellion against him, overthrew and banished him. In-\\ndeed Mythology abounds in stories of the insubordina-\\ntion, insurrection, murder and intrigues of the gods and\\ngoddesses. In Egypt, Typhon conspired against his\\nbrother Osiris and secured his death by nailing him up\\nin a beautiful sarcophagus, having induced him to get into\\nit under pretense that he should have it as a present if it\\nfitted him. Indeed, instances which represent the gods\\nas disregarding all the obligations imposed by both pa-\\nternal and filial relations seem to occur as a matter of\\ncourse. No wonder the home life was degraded and its\\ntenderest ties disregarded. It was easy for parents to be\\nreconciled to the theory of the Spartan kingdom which\\nrequired the children to be taken from their homes and\\ntrained in homes provided by the state that they might for-\\nget the love of father and mother and become hardened\\nto military life. It was held that the natural affections\\nrendered them effeminate. And if these sentiments are\\nnot exhibited in the conduct of the gods, why should they\\nbe among men? Think of the tender manifestations of\\nfilial affection in the life of Jesus toward his heavenly\\nFather and his supposed human father and mother and\\nwe will find the force that remedies this measureless evil\\nin the heart of the godless nations. But having refused\\nto retain the true God in their knowledge, they could not\\nKnow his Son.\\nBut the conscience suffered most from the absence of\\na true conception of the First Cause, for it had no perfect", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0112.jp2"}, "113": {"fulltext": "DEGENERACY OF SENSIBILITIES 109\\nstandard to guide it and the soul was in darkness as to the\\ntrue relations it sustained to its Author and to the world\\nin which it was found. Having lost the x in the problem\\nof the world and being unable to restore it, the discovery\\nof right relations to the real First Cause was impossible. It\\nholds good all through human history that the nations\\nwere separated from the life of God through the ignor-\\nance that was in them. No touch could restore the lost\\nchord, but the touch of God. There was no impulse\\nfound in the soul that could infallibly restore these lost\\nrelations. The true God and Heavenly Father was not\\nknown in the inner consciousness of the soul.\\nAccordingly the ten commandments were written by\\nthe finger of God on two tablets of stone, the one defin-\\ning and most solemnly guarding right relations to Him-\\nself the other, right relations among men. Proceeding\\nfrom God, the Creator of the heavens and the earth, these\\nrelations are accepted without argument by the conscience\\nas right. No argument is needed to produce the decisions\\nof conscience in favor of the obligations imposed by the\\nCreator upon His creatures in this statement. The soul\\nwas constituted by its author to feel its obligations to its\\ndivine source as soon as its true relations to Him are re-\\nvealed to it. In the absence of this revelation, we may\\nnow inquire what some of the moral influences were that\\ncame to the soul from the ideas of the gods accepted\\namong the nations of the earth.\\nFirst. The character of the gods, as portrayed in\\nMythology, was corrupt and to them were attributed all\\nthe vices that belong to men, as already shown. The\\nmyth was to the heathen what the gospel is to us. The", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0113.jp2"}, "114": {"fulltext": "110 THE EVOLUTION THEORY\\nstories of the gods and goddesses were told everywhere\\nand were employed as the sole sources of thought and\\ninformation on subjects pertaining to deity. And it\\nshould be remembered that statesmen found in these stories\\nan element of power which they unscrupulously used tQ\\nstrengthen their authority over the people. The inven-\\ntion of stories was resorted to for the sole purpose of\\narousing the fears of the ignorant masses, lest the anger\\nof the gods should be let loose upon them, and thus it was\\nsought to render them more willing to obey their laws.\\nNow the only legitimate effect of the contemplation of\\nthe vicious characters of the gods and goddesses was to\\ninflame in the minds of their worshipers the like vices,\\nwhich already burned too strongly. And thus by the\\ninevitable law of like begetting like, the heathen nations\\nwere made more vicious and immoral by the very act of\\nworship itself. Jupiter, in the stories told of him, was\\nnursed by a sow or fed by three nymphs, who concealed\\nhim from his father Saturn as part of a scheme of decep-\\ntion practiced by his mother at his birth to prevent his\\nfather from swallowing him. And yet Jupiter came to\\nbe the highest and most potent character among the gods.\\nThe stories of his conduct, however, represented him to\\nthe minds of young and old as practising the grossest im-\\nmoralities and all the gods and goddesses as imitating his\\nexample, and hence there came no voice from the sky\\ncondemning the sins in men, which were practiced by the\\ngods they worshiped. The story of Jupiter represents.\\nhim as the husband of eighteen earthly women before he\\nrose to the divine honors of god of heaven and earth. Of\\nthese wives, demi-gods were born. He then married a", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0114.jp2"}, "115": {"fulltext": "DEGENERACY OF SENSIBILITIES 111\\ndivine character called Metis, who assisted him in a\\nscheme to release the children swallowed by his father,\\nSaturn. The means employed was an emetic prepared\\nby Metis, which she induced Saturn to swallow. The ef-\\nfect was the reproduction of all of Jupiter s brothers and\\nsisters; and, among them, the stone swallowed as a sub-\\nstitute for Jupiter when he was born. Jupiter then placed\\nhimself at their head, freed the Titans imprisoned in Tar-\\ntarus by Uranus and began war upon his father. The\\ntwo hostile forces fought from the summits of opposite\\nmountains Jupiter from Olympus, and Saturn from\\nOrthys. The conflict lasted ten years and was so fierce\\nthat the earth trembled and the forests shook; mighty\\ngiants tore up oaks from their roots and hurled them at\\ntheir enemies gods, having each a hundred hands, threw\\ngreat stones and Jupiter added his terrible thunder bolts.\\nThe victory was at last Jupiter s and he became ruler of\\nheaven and earth, his brother Neptune was god of the sea\\nand Pluto god of the unseen world. In addition to these\\nthere were many thousands of subordinate gods and god-\\ndesses. This continued to be the view of the gods pre-\\nsented by the gospel of heathenism until the gospel of the\\nSon of God dispelled the system of lies and doctrines of\\ndemons and revealed from heaven the one true God and\\nFather to the benighted soul.\\nBut it will be profitable to penetrate the chambers of\\nthe gods and goddesses a little more nearly to catch a view\\nof their life and conduct as they were described in the\\nmyths or heathen gospels to the minds of the people who\\nworshiped them. And it should be remembered that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0115.jp2"}, "116": {"fulltext": "112 THE EVOLUTION THEORY\\nthese stories were accepted by the masses as veritable\\ntransactions and the actors as real persons.\\nJupiter was the father of numerous children by all the\\ngoddesses, but, at last, he married his own sister, Juno,\\nwho became the beautiful queen of heaven. This mar-\\nriage was called the sacred marriage. The nymph Chi-\\ntone not only refused to attend it, but indulged in raillery.\\nHermes was sent in search of her and found her in her\\nhouse, which was on the bank of a river. He threw the\\nnymph into the river and transformed her into a tortoise,\\nwhich was condemned to carry its house upon its back\\nas a punishment for raillery and perpetual silence was en-\\njoined upon her.\\nJuno was jealous in the highest degree, and to stop her\\ncomplaints, Jupiter often had recourse to violence. He\\npunished her cruelties towards Heracles by suspending\\nher from the heavens by a golden chain, and hanging an-\\nvils to her feet. Vulcan attempted to release her, for\\nwhich Jupiter threw him out of heaven and his leg was\\nbroken by the fall. This fall occupied a whole day and he\\nlanded on the island of Lemnos.\\nJuno resented with great severity any infringement on\\nher rights as queen of heaven or any apparent slight on\\nher personal appearance.\\nAt the marriage of Peleus and Thetis, all the deities\\nwere present except Eris. Indignant at not being in-\\nvited, she determined to cause dissension, and threw into\\nthe midst of the guests a golden apple with the inscription\\non it For the Fairest. The claims of all others were\\nobliged to yield to those of Hera, Pallas, Athene, and\\nAphrodite (Venus), and the decision was left to Paris,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0116.jp2"}, "117": {"fulltext": "DEGENERACY OF SENSIBILITIES 113\\nking of Troy, who, ignorant of his noble birth, was at\\nthat time feeding flocks on Mount Ida. Hermes con-\\nducted the rival beauties to the young shepherd. Juno\\npromised Paris extensive dominions if he would award\\nthe prize to her; Minerva promised fame in war; Venus\\npromised the fairest of women. The last, the queen of\\nbeauty, was awarded the apple and Paris soon afterwards\\ncarried off Helen, the wife of Menelaus, king of Sparta.\\nJuno was so indignant that she persecuted not only him,\\nbut all the family of Priam, whose dreadful sufferings\\nand misfortunes during the Trojan war were attributed\\nto her influence.\\nAt one time Juno, being deeply offended by Jupiter,\\ndetermined to separate herself from him, and accordingly\\ntook up her abode in Eubcea. Cithseron, king of Plataea,\\nadvised Jupiter to drape an image in bridal attire, place\\nit in a chariot, and announce that this was Plataea, his\\nfuture wife. Juno, incensed at the idea of a rival, flew in\\ngreat anger to meet the procession, and, seizing the sup-\\nposed bride, she furiously tore off her nuptial attire. Her\\ndelight on discovering the deception was so great that a\\nreconciliation took place, and committing the image to the\\nflames, with joyful laughter she seated herself in its place\\nand returned to Olympus.\\nBut these stories might be multiplied indefinitely. This\\nis sufficient to show how the masses of the people received\\ntheir impressions of the gods and what the influence must\\nhave been upon them. If any one should reply that there\\nwere thinkers in those times who did not believe these\\nstories, then the reply is at hand That the evidence is\\nabundant that they added to them by inventing new ones", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0117.jp2"}, "118": {"fulltext": "1 14 THE E VOL UTION THEOR Y\\nfor political reasons and were wholly unable to offer them\\nanything better. Pliny, as quoted by Dr. Uhlhorn, sets\\nforth as an assured result of science that there are no\\ngods for, he says, Nature alone is God, the mother of all\\nthings, the wholly immeasurable universe and with freez-\\ning unconcern he draws the comfortless conclusion insep-\\narable from this view of the world There is nothing\\ncertain save that nothing is certain and there is no more\\nwretched and yet arrogant being than man. The best\\nthing that has been given to man amid the many torments\\nof this life is, that he can take his own life. Again he\\nquotes Strabo as saying: The irrational populace is al-\\nlured, like children, by the fables of the gods. For it is\\nnot possible to impart intelligence to the crowds of women\\nand common people and lead them by philosophical teach-\\ning to piety, reverence and consciousness. This must be\\ndone by superstition which cannot exist without fables\\nand marvelous tales. For, the thunderbolt, the trident,\\nthe dragon of the gods are myths, as is also the old the-\\nology. Founders of states have approved such things as\\nbug-bears for the simple. And again, quoting Seneca:\\nAll that ignoble crowd of gods which the superstition\\nof ages has collected we will adore in such a way as to\\nremember that its worship belongs rather to usage than\\nreality. The wise man will unite in all these observances\\nas commanded by the laws, not as pleasing to the gods.\\nVaro distinguished three kinds of religion The myth-\\nical for poets, the physical (Natural Religion) for philoso-\\nphers and the popular for the masses. Sextus Empiricus,\\nthough thoroughly skeptical, said: Following the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0118.jp2"}, "119": {"fulltext": "DEGENERACY OF SENSIBILITIES 115\\ncustom, we affirm that there are gods, and that they exer-\\ncise a providence and we honor them.\\nNow we clearly see that those who pretended to pos-\\nsess knowledge superior to the masses had nothing that\\nthey could impart to them and that, while they did not\\nbelieve in the existence of the popular gods, they were\\nhypocrites in supporting their worship. But surveying\\nthis whole field, the gladiatorial shows of the play with\\ndeath, the conduct of the gods and goddesses, we turn\\nfrom such scenes, says Dr. Uhlhorn, with abhorrence.\\nAntiquity had no such feeling. We should search in vain\\nits literature for expressions which censure and repudiate\\nthis shedding of blood. Even a man like Pliny praises\\ngames which do not enervate the minds of men, but on\\nthe contrary inflame them to honorable wounds and con-\\ntempt of death as they perceive in slaves and criminals\\nthe love of praise and desire for victory. Seneca calls\\nthem a light amusement.\\nBut one more thought concerning the popular worship.\\nIt is no doubt well understood that a large share of this\\nworship was image worship. Uhlhorn tells us on this\\npoint that courtesans, a class of women who in ancient\\ntimes enjoyed great honors and privileges, gave them-\\nselves as models for images of the gods so that when the\\npeople lifted up their hands to them they lifted them up\\nto prostitutes. Just that condition of things followed from\\nall this that we would naturally expect. Men plead the\\nexample of the gods and goddesses in justification of their\\ncrimes. And the abyss was dark and deep into which\\nheathenism fell, led on by the gods she worshiped. Se-\\nneca has given us a picture of his times in these words", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0119.jp2"}, "120": {"fulltext": "116 THE EVOLUTION THEORY\\nAll things are full of iniquity and vice. More crimes\\nare committed than can be remedied by force. A mon-\\nstrous contest of wickedness is carried on. Daily the lust\\nof sin increases, daily the sense of shame diminishes.\\nCasting away all regard for what is good and honorable,\\npleasure runs riot without restraint. Vice no longer\\nhides itself, it stalks forth before all eyes. So public has\\niniquity become, so mightily does it flame up in all hearts,\\nthat innocence is no longer rare; it has ceased to exist.\\n(Uhl. 95). Livy says: Rome has become great by\\nher virtues till now, when we can neither bear our vices\\nnor their remedies.\\nFrom all this we are ready to understand that men had\\nno correct idea of sin as sin. The inner life of the soul\\nwas not understood. The gods were worshiped with-\\nout reference to the state of mind it excited. As the dis-\\ntinguished author already quoted, Dr. Uhlhorn, says\\nAncient life was directed to this world, not to the future.\\nPleasure in existence, joy in the ever new glory of the\\nworld, in the beauty and greatness of human life, was its\\nfundamental characteristic. The belief in immortality,\\nfirmly held at least so long as pagan faith retained its vi-\\ntality, did not at all change this. For the dead were\\nthought of as still turning over toward this life.\\nO, sad and wretched outcome! And is this the end\\nof the world s great drama Is this the highest achieve-\\nment of the human soul cut loose from the First Great\\nCause? Must the actor play his part and then pass off\\nthe stage to linger near, gazing in silence and unseen upon\\nthe new actors that come and go Must the soul with all\\nits powers unabated, linger cha ring against the boundary", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0120.jp2"}, "121": {"fulltext": "DEGENERA CY OF SENSIBILITIES 117\\nof the scene and with unsatisfied longing turn forever to\\nscenes and activities in which it can take no part? Only\\nthe x can answer. Only that intelligence, that begirts\\nthe horizon of our ignorance, can answer. Only He, who\\nstands ready to lift us up when heart and flesh shall fail,\\ncan answer.\\nA life in the presence of God, crowned with immor-\\ntality and possessed of an inheritance that is incorrupt-\\nible and undented and that shall never pass away was\\nunknown to heathen thought. Vast multitudes held the\\nidea of transmigration, others held to the theory of the\\nloss of individuality in returing to the great ocean of\\nunin dividual ed spirit, and others still, that the future\\nstate is a shadowy pantomime in which the scenes of this\\nlife are repeated without pleasure; still others expected\\na residence with, not in, the stars, for the stars were gods.\\nTo sum up briefly the lessons we have learned from\\nthis hasty and necessarily limited view of a great theme,\\nwe state:\\ni. Without a knowledge of x the reality and blessed-\\nness of the future life was not known to the heathen.\\n2. The corrupt character of the gods and goddesses\\nworshiped by the idolatrous nations, corrupted the\\nthoughts, perverted the conscience and prevented any\\nclear idea of the nature of sin.\\n3. While some statesmen and philosophers affected\\nnot to believe in the existence of the popular divinities\\nthey hypocritically sanctioned their worship and knew\\nnothing better to substitute for them.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0121.jp2"}, "122": {"fulltext": "118 THE EVOLUTION THEORY\\n4. It is evident that the more earnestly such divini-\\nties were worshiped the more corrupting and ruinous\\nthe consequences would be upon the worshipers.\\n5. We have seen the natural affections crushed and\\nperverted in acts of worship rendered to the gods as a\\nservice pleasing to them.\\n6. We have seen the sentiment of humanity crushed\\nand supplanted by the desire for power, revenge and\\nplunder.\\n7. We have found that the ancients did not know the\\nvalue of life because they did not know the God that\\ngave it.\\n8. We have seen that without the idea of the First\\nCause as Creator of heaven and earth, the soul could\\nnever discover its right relations to either God or man.\\nThat it is only in viewing life as related to a personal\\nCreator that the conscience can render right decisions on\\nthe relations which we sustain to both man and God.\\n9. We have seen that the beauty, grandeur and\\nsublimity of nature was banished from the world by the\\ndeification of herself and all her forces, thus giving them\\npersonal attributes and passions instead of the beauty,\\ngrandeur and sublimity that belong to all the works of\\ncreation.\\n10. We have also seen that in this deification of nature\\nthe intellect has made progress downward rather than\\nupward, i. c, from a simpler, purer conception of the\\nFirst Cause to a more irrational, degrading and corrupt\\none.\\n11. We have learned that reason cannot create a truth\\nand that having abandoned the First Cause, she was shut", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0122.jp2"}, "123": {"fulltext": "DEGENERACY OF SENSIBILITIES 119\\nup to only such facts as are presented in the realm of\\nobservation and experience.\\n12. Accordingly, we have found that the old phil-\\nosophers sought to explain the world by supposing one\\nor more of the material elements to be its cause, i. e.,\\nreasoning in a circle, they have sought to explain effects\\nby means of effects to explain matter by means of mat-\\nter.\\n13. We have seen that the soul found no rest in this\\nendless pursuit of the chain of causation, or, rather, that\\nit was ceaselessly exchanging one link for another. The\\nsoul can only rest in a cause that is itself uncaused.\\n14. We have found every modern theory of skeptical\\nscience, in its important features at least, advocated by\\nthese old thinkers, who, like all unbelievers, had nothing\\nbut matter with which to explain matter.\\n15. We have seen the unsatisfied and weary soul fold\\nher wings because she found no rest, like Noah s dove,\\nin an external world, and deny its reality and return\\nwithin itself to rest in the inner consciousness; for the\\nthinker could not doubt that he thought. Hence the\\nideal world became the only real world.\\n16. And then from this ark of supposed safety, driven\\nby the ever recurring contradiction presented in con-\\nsciousness between an external world and the ideal\\ntheory, we have witnessed the humiliating act of the abso-\\nlute negation of the reality of anything. Hence Paul\\ncould say to the Corinthians concerning the preaching of\\nthe gospel It was not yes and no, but yes to the glory\\nof God.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0123.jp2"}, "124": {"fulltext": "120 THE EVOLUTION THEORY\\nDo men who are asking us to substitute for faith in\\nthe great personal First Cause a theory of matter, be it\\nthe evolution theory or eternity-of-matter-and-force\\ntheory, desire us to try this sad experiment, running\\nthrough more than five thousand years, over again The\\nmoment we begin to think matter into a condition to\\nproduce the world, that moment we begin to put our\\nfeet in the tracks of the heathen philosophers whose mar-\\nvelous failure lies before us.\\nThe reader will be interested in a summary of these\\nfacts by the author of the article Cosmogony, in the\\nEncyclopedia Britannica. I change the interrogative\\nto the affirmative style. He says that a theory of the\\norigin of the world is never found on the lowest stage of\\nhuman culture, and when it is formed it is at first of the\\nsimplest character two elements, no more, are neces-\\nsary. With regard to the first there is a consensus of\\nopinion among primitive races that before the present\\norder of things, water held all things in solution. To\\nmake pregnant this vast abyss a creator or organizer is\\nnecessary, who is educated, at least not infrequently, from\\nthe abyss itself. There is a Japanese myth reported by\\nMr. Tyler, while the earth is still soft like mud or like\\noil floating on the surface of the water, there arises out\\nof the mass the flag or rush called Asi, from which there\\nsprings the land forming god.\\nThe ancestors of civilized races, when they conceived\\nof the sun, moon, wind, earth, sky and sea, had no such\\nideas in their minds as we attach to these names. They\\nthought of them as living, human beings with bodily parts\\nand passions. Of course their conduct was on as much", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0124.jp2"}, "125": {"fulltext": "DEGENERACY OF SENSIBILITIES 121\\nlarger scale than human actions as these beings were\\nsupposed to be greater physically and mentally than\\nhuman beings. These gods were incestuous, were sin-\\nners of nameless sins, they disguised themselves in ani-\\nmal shapes; they tasted human flesh; they amused them-?\\nselves with obscene jests; they died and were buried i\\nthey were born and their birth-places were known. Zeus\\nis the heaven and woos the earth or lower air, and takes\\nthe form of a bull or a cuckoo. He deceives Hera by\\ncelebrating a false marriage with a log of wood. He\\ntries to expiate his amour with Demeter by his conduct\\nto the ram. He was the father of noble houses of the\\ngods yet adopts the shape of an ant, a swan, an eagle, a\\nbull, and a serpent. The other gods had their amours\\nand their animal metamorphoses. Cronos mutilates his\\nfather, and takes his mother for a wife and swallows\\ndown alive each of his own children whom he afterwards\\ndisgorged. Dionysius is supposed to mean wine and its\\ninfluence and his mysteries record the most unspeakable\\nconduct among his worshipers. No wonder Arnobius.\\nan early Christian apologist, asked the heathen, how, if\\nthe myths represent pure natural facts and phenomena,\\ndo they come to be crowded with the obscene details\\nwhich disgusted philosophers six hundred years before\\nChrist. So that these ancestors of civilized races\\nregarded the pure facts of nature presented to their minds\\nin the sky, wind, sun, moon, earth, sea, etc., as practically\\nmen having all the powers attributed to real human per-\\nsons.\\nThey sustained relationship to animals and possessed\\nthe ability to be transformed and to transform others", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0125.jp2"}, "126": {"fulltext": "122 THE EVOLUTION THEORY\\ninto animals and other objects. They had also magical\\naccomplishments and could visit or procure the visits of\\nthe dead, and had control over the weather. So that all\\nthe great forces and elements of nature considered as\\npersons are involved in that inextricable confusion in\\nwhich men, beasts, plants, stones, sun, moon, stars, sky,\\nearth, air and sea are all on one level of personality\\nand animated EXISTENCE. This is the philosophy of\\nsavage life and it is on these principles that the savage\\nconstructs his myths.\\nAnd the deplorable fact remains that while the ances-\\ntors of all idolatrous races thought these things and\\ntaught them to their children, still the latest generations\\nof their offspring, however much advanced in civiliza-\\ntion, have never been able in a single instance without\\nexternal aid to free themselves from the notions their\\nfathers conceived of the gods and their attributes. The\\nfathers ate sour grapes and the children s teeth were set\\non edge. And there was no resource to which the sub-\\njective method of thought had access in the inner con-\\nsciousness that could remedy the evils which some of thq\\nmost advanced thinkers, such as Socrates, Plato, Seneca\\nand others clearly saw in these degrading conceptions of\\nthe gods no resource that could provide a pure conception\\nof God and his worship.\\nThey knew not. nor could they know, any other gods\\nthan those of their ancestors. The world by wisdom\\nknew not God is the declaration of Revelation as well\\nas history, and before these false gods could be dethroned\\nsome other more worthy must be presented to them\\nfrom without under conditions that would secure accept-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0126.jp2"}, "127": {"fulltext": "DEGENERACY OF SENSIBILITIES 123\\nance. And hence, also, the moral elevation and improve-\\nment of the heathen races would have remained impos-\\nsible, because their minds could find no higher motives to\\nvirtue than the examples of their gods; and they could\\nknow no more of the nature of moral perfection than\\nwhat they could learn from the conduct of the beings\\nthey worshiped. For the idea of God in every age and\\nin every nation is the central idea, from which, like a\\nsun, the course of the nation has been directed. If that\\nlight has been treacherous and false, the nation has been\\nwrecked upon the shoals of its own vices. And it is in\\nthis way that the historian can explain the death of the\\nburied nations found along the banks of the Nile, the\\nEuphrates, the Tigris and the Tiber.\\nIn consideration of all these facts, I feel that there\\nis but one legitimate conclusion: that the phenomena of\\nheathenism furnish no support to the evolutionary theory\\nof continuous progressive change, according to certain\\nlaws and by means of resident forces; but, on the con-\\ntrary, the progress has been continuously downward till\\nit has ended in national death and decay and the moral\\nand spiritual blindness of the individual. And this has\\nhappened to those possessing the same mental endow-\\nments the Christian has but they did not have the Chris-\\ntian s God and Father, nor did they have his Son and\\nHoly Spirit.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0127.jp2"}, "128": {"fulltext": "127 THE EVOLUTION THEORY\\nCHAPTER IV.\\nTHE ANTAGONISM OF THE THREE GREAT WORLD-\\nSPIRITS MAKES THE CONCEPTION OF THE LIFE\\nOF GOD AND HIS SPIRIT IN UNIVERSAL HUMAN-\\nITY A RA TIONALL Y IMPOSSIBLE CONCEPTION.\\nThe phenomena of humanity demonstrate the exist-\\nence of three world forces, or spirits, moving in separ-?\\nate and clearly defined channels and maintaining through-\\nout a fundamentally and irreconcilably antagonistic char-\\nacter. The Evolution of Christianity asserts that all life,\\nincluding the religious life, even the life of God in the\\nsoul of humanity, is subject to the evolutionary formula,\\nwhich requires continuous progressive change, accord-\\ning t\u00c2\u00a3 certain divine laws and by means of resident for-\\nces. It is the object of this chapter to show that the\\nphenomena of universal humanity cannot be brought into\\ncausal relation among themselves under the requirements\\nof the evolutionary hypothesis. It will appear that this\\ntheory is an inexcusable misapprehension of the phenom-\\nena of history, because it requires that wholly unlike and\\nirreconcilable phenomena shall be explained by the per-\\nsonal presence of God and his spirit and life in all man-\\nkind.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0128.jp2"}, "129": {"fulltext": "THE THREE WORLD SPIRITS 125\\nBy world spirits it is intended to say that each had\\nin it the intention and desire to become universal, k\\nis not meant to say whether they are forces originating\\nin the world or not. That will be a matter for further\\ndefinition as each is taken up for consideration.\\nThe last force to enter the arena of history will be con-\\nsidered first. It is the life of the Christian church. It\\nhad a small beginning, in the life and teaching, death, res-\\nurrection and ascension into heaven of one divine person,\\nthe Son of God who became also the Son of man. Fifty\\ndays after his death his disciples numbered but about 120\\nsouls. It is now nearly two thousand years since Christ\\nwas born and became a man, and his name represents\\nthe greatest force in human life. Yearly, millions are\\nadded to the number of his disciples, and the desire to\\nextend his religion over all the earth is a resistless and\\nsleepless force in their lives. What is it that causes all\\nthe phenomena of Christianity, its world wide benevo-\\nlence, its missions, its schools, its appreciation of the\\nvalue of human life, its recognition of the rights of man,\\nits splendid civilization?\\nWe cannot follow the example of the Evolution of\\nChristianity and give the answer in universal assump-\\ntions. One clearly defined historical particular sets all\\nresumptions to the contrary aside. That particular is\\npresented in the phenomena of the life of Paul. From\\nthe day of his conversion he was conscious of but one\\ncontrolling, personal obligation. Before stating it, let\\nus remember that obligation implies the ability to dis-\\ncharge it i. e., the soul has in it the spontaneous energy\\nthat can originate the action or actions that fulfill an obli-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0129.jp2"}, "130": {"fulltext": "126 THE EVOLUTION THEORY\\ngation. The soul is not intermixed and inextricably\\nwoven together with another person. It is conscious of\\nits freedom. Its own will is not inseparable from the\\nwill of another, which could not be the case if it were\\nindistinguishably combined with the other or if such\\na condition existed as the divine human consciousness.\\nPaul yielded freely and heartily when convinced. He\\nwas profoundly conscious of the radical not continu-\\nous change he made, when he turned from destroying\\nthe church to preaching Christ and him crucified.\\nThe love of Christ constrains us, for we thus judge that\\nif one died for all then all were dead, he said. The mo-\\ntives springing up in his heart from the contemplation\\nof the personal relation of Christ to him took full con-\\ntrol of him. It was the normal, spontaneous response\\nof his soul to the call of Christ to a world wide mission.\\nConcerning the purpose of this mission he said Of\\nwhom (Christ) we received the apostleship (the office\\nof an apostle) for the obedience of faith among all na-\\ntions. Paul here affirms that he was made the apostle\\nof Christ that he might be the minister of a universal\\ntype of life the obedience of faith among all nations.\\nAnd all the apostles were ministers of the same, though\\nnot all went to the Gentiles.\\nAgain, he affirms that this type of life is no new thing\\nin the plans of the Creator. He says: Now to him\\nthat is able to establish you according to my gospel and\\nthe preaching of Jesus Christ, according to the revelation\\nof the mystery which hath been kept in silence through\\ntimes eternal but now is manifested, and by the scrip-\\ntures of the prophets, according, to the commandment", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0130.jp2"}, "131": {"fulltext": "THE THREE WORLD SPIRITS 127\\nof the eternal God, is made known unto all the nations,\\nunto obedience of faith. It must strike the attention of\\nevery one with peculiar force to read about something\\nthat had been kept in silence through times eternal, a\\nmystery which has been revealed, and by the command-\\nment of the eternal God is now made known. This rev-\\nelation is external and the command to make it known\\nis external and the persons to whom the commandment\\ncomes are few and external to all the rest of the world.\\nIt is in the preaching of Jesus Christ that this mystery is\\nmade known. God breaks the silence of the times eternal\\nthrough the preaching of the gospel of his Son; and it is\\nunto all nations for the obedience of faith. The language\\nof the great commission, sending the apostles to all na-\\ntions and into all the world, will be readily recalled.\\nGod s purpose to send his Son into the world and through\\nhim to make it possible for all nations to possess a life\\nwhich is the obedience of faith is, or should be, a matter\\nof supreme concern to every one. We cannot afford to\\nwait for the consummation of evolution. In another\\nchapter we will ascertain the divine method of bring-\\ning this type of life to all men.\\nThe mission of the apostle Paul was further denned in\\nthese words And the Lord said, I am Jesus whom\\nthou persecutest. But arise and stand upon thy feet; for\\nto this end I have appeared unto thee to appoint thee a\\nminister and a witness both of the things wherein thou\\nhast seen me, and of the things wherein I will appear unto\\nthee; delivering thee from the people and from the Gen-\\ntiles unto whom I send thee, to open their eyes, that\\nthey may turn from darkness to light and from the power", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0131.jp2"}, "132": {"fulltext": "128 THE E VOL UTION THE OR Y\\nof Satan to God, that they may receive remission of sins\\nand an inheritance among them which are sanctified by\\nfaith in me.\\nWe now have four statements concerning the Chris-\\ntian life; it is unto all nations a universal type of life;\\nit is the obedience of faith it is the obedience of faith in\\nChrist; it is a life made holy by faith in Jesus. Paul s\\nmission is to open the eyes of the Gentiles, then their\\nresponsibility begins. This is done for them, as already\\nseen, by preaching the gospel. And the obligation then\\nrests upon them to do four things turn from darkness\\nturn to light turn from the power of Satan turn to God.\\nThen follow the benefits to be enjoyed the remission\\nof sins and an inheritance among those made holy by\\nfaith in Jesus.\\nNotwithstanding, the Evolution of Christianity does not\\nconsider Paul much of a philosopher and charges him\\nwith despising wisdom; the above sketch of the life\\nwhich he was sent to make universal will stand the test\\nfor soundness and philosophic depth against all the critics\\nand evolutionists. Try a few points. Faith has the most\\nimportant place among the endowments of the soul. We\\nact according to our faith every hour and obey it in all\\nthe transactions of this life; in all cases requiring evi-\\ndence, in every matter of history belonging to the past\\nand in everything belonging to the future; and we will\\nobey the faith we have, whether it is right or wrong, true\\nor false. Satan knew where the keystone in the arch of\\nlife was. He removed it by inducing our first parents to\\nbelieve his lie and the arch fell for man obeyed the lie\\nthen, and lost true spiritual life.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0132.jp2"}, "133": {"fulltext": "THE THREE WORLD SPIRITS 129\\nBut the mystery revealed and made known by the\\npreaching of the gospel is God s purpose to restore that\\nfaith and rebuild the ruin made by the belief of that lie.\\nAs we have seen in Chapter III, the longer and more\\nearnestly the Gentiles believed in their false gods, the\\nmore hopeless and helpless their condition became. God\\nin his great mercy comes to their relief in the ministry\\nof Paul. And his mission is briefly stated to open their\\neyes/ We easily get the meaning of this metaphor by\\nreading, his speech in the court of Mars at Athens. They\\nneeded instruction; he taught them concerning the true\\nGod the Creator and Lord of heaven and earth does not\\nlive in temples made by man, nor is he worshiped by\\nworks of art, as though such things could minister to\\nhis wants; for he is the source of life and breath and all\\nthings; he made all nations of one blood and his watch-\\ncare is over all to do them good, that they might seek\\nafter him and find him, for he has not been far away. We\\nare his children by creation and ought not to degrade\\nour divine Father to the likeness of gold or silver or stone\\nwrought by our finite human skill. This is all wrong and\\nhas been all this time, and God has borne with it, but now\\nhe requires repentance; for he has set a time for judgment\\nby one whom he has selected and righteousness shall be\\nhis standard in deciding the rewards due to all the world.\\nOf this he has given full assurance to all men in the fact\\nthat he raised the Man, who shall sit as judge, from the\\ndead. It is easy to see that Paul placed God before the\\nbenighted minds of his idolatrous hearers as the most\\nimportant fact in the universe. He is an external fact,\\nand as Lord of heaven and earth executes his will and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0133.jp2"}, "134": {"fulltext": "130 THE EVOLUTION THEORY\\nexhibits his merciful providence in the external phenomena\\nof nature over all nations. He is not a concealed God\\nwithin his creation as the spirit dwells in the body;\\nwhich seems to have been the heathen thought when they\\nbuilt the temples of the gods and goddesses and carved\\ntheir images. Paul tells them, the God, who made hea-\\nven and earth and all that is therein, does not need a\\nmaterial habitation such as their finite hands could make.\\nThe God who creates is greater than his creation and\\nexisted before it. (Then why place his life, his personal\\npresence and power within, in the soul of his creature and\\neven in nature?) The Evolution of Christianity lays the\\nfoundation for the restoration of the heathen conception of\\nan animated material universe, and, as a consequence, for\\nthe restoration of idolatry. It is easy to see, also, how\\nfar the conception given Moses in the first commandment\\nis removed from the fundamental assumption on which\\nthe Evolution of Christianity is based Thou shalt not\\nmake unto thee any graven image, or any likeness of any-\\nthing that is in heaven above, or that is in the earth be-\\nneath, or that is in the water under the earth. Thou shalt\\nnot bow down thyself to them, nor serve them. But if\\nGod is in nature, in his works, as the spirit is in the body\\nof a man\u00e2\u0080\u0094 why not? A famous agnostic says if he\\nhad been God when the people worshiped stones and\\nstars, instead of killing them he would have said, they\\nmean me. The truth is they worship the idol. The\\nEvolution of Christianity does not believe that God com-\\nmanded the children of Israel to destroy the idolatrous\\nraces that had taken possession of their inheritance. Why\\nshould not Jehovah be jealous when idolatry kills the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0134.jp2"}, "135": {"fulltext": "THE THREE WORLD SPIRITS 131\\nsoul Why should he not defend the heart and thoughts\\nof his people against a sin which had killed the rest\\nof the world. The Evolution of Christianity expects\\nits conception of God to be believed and to enter into\\nthe minds of men to exert its influence over their lives.\\nThe conception of God in the old Covenant is identical\\nwith that in the New. Moses and Christ and Paul think\\nof God as wholly separate from his material creation,\\nthat he is not dependent upon it for his existence nor for a\\nhabitation. Moses said Ascribe ye greatness unto our\\nGod. He is the Rock, his work is perfect; for all his\\nways are judgment a God of truth and without iniquity\\njust and right is he. Do ye thus requite the Lord, O\\nfoolish people and unwise? Is not he thy father that\\nhath bought thee? Hath he not made thee and estab-\\nlished thee? The Psalmist said: Whom have I in\\nheaven but thee? And there is none upon earth that I\\ndesire beside thee. Christ taught his disciples to pray:\\nOur Father which art in heaven. The subjective, evo-\\nlutionary conception of God is not in the Bible. Instead\\nof the personal presence of God in the soul revealing\\nin consciousness what he wrote in it when he made it,\\nwe find the reverse in the Bible. What exultation we\\nfeel as we read: Lord thou hast been our dwelling\\nplace in all generations. Before the mountains were\\nbrought forth, or ever thou hadst formed the earth and\\nthe world, even from everlasting to everlasting thou art\\nGod.\\nIt is not necessary to multiply quotations further to\\nmake it clear what the conception of God is, on which\\nChristianity rests. As a wise master-builder Paul laid", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0135.jp2"}, "136": {"fulltext": "132 THE EVOLUTION THEORY\\nthe foundation. He did not consult the philosophers but\\nsaid: Other foundation can no man lay than that is\\nlaid, which is Jesus Christ. Now the relation between\\nthese two persons is important before we proceed with\\nthe study of Paul s mission. Jesus died on the cross\\ncondemned by his own nation because he claimed to be\\nthe Son of God. In the highest court of his nation when\\nplaced under oath by the high priest, he admitted that\\nhe was the Son of God. On one occasion he asked his\\ndisciples: Whom say ye that I am. Peter answered:\\nThou art the Christ, the Son of the living God. As it\\nwas with the conception of God, so the Evolution of Chris-\\ntianity assumes an un-Christian conception for Christ:\\nHe concentrates the diffused spirit of God in a single\\nhuman life he is the indwelling of God in a unique man\\n(shame!). And it further affirms that it has no defini-\\ntion of Christ s relations to the infinite and eternal.\\nThis lack of a definition reduces faith in Christ to the\\nsame quality and efficacy as faith in any other man.\\nWhy does not the Evolution of Christianity accept the\\ndefinition Christ himself gave of his relation to God?\\nAnd when it is recalled that he made the admission in\\nthe immediate prospect of certain death under the awful\\nobligations imposed by the oath administered by the high\\npriest in the presence of the Sanhedrim I adjure thee\\nby the living God, that thou tell us whether thou be the\\nChrist, the Son of God when we recall his admission\\nunder these circumstances, I say, what further need have\\nwe of definition. Every one knows what it has cost the\\nchurch to force other definitions upon it.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0136.jp2"}, "137": {"fulltext": "THE THREE WORLD SPIRITS 133\\nThis is sufficient to make it clear that the relation of\\nChrist to God is defined by the highest authority, by his\\noath also, that he must have been conscious of this rela-\\ntion when he came into the world. He said And\\nnow, O Father, glorify thou me with thine own self with\\nthe glory which I had with thee before the world was;\\nand, in another place: God so loved the world that\\nhe gave his only begotten Son that whosoever believeth\\nin him should not perish but have everlasting life. The\\nconception of God as Father and Christ as his Son, as a\\nconception intended to influence the lives of men, stands\\ninfinitely above any other human conception. They stand\\ntogether in the plans of creation and in the purpose of\\nredemption. The Son is nearest the heart of the Father\\nand higher in rank and authority than the arch-angel.\\nHe is a suitable person, then, both to represent the Father\\namong men and to be the only. Being on earth in whom\\nmankind could have a perfect faith.\\nOne more step completes the conception of the personal\\ninfluence that enters into the life of the Christian. Christ\\ndied, was buried, rose ag^in from the dead and ascended\\nto the Father. It was necessary on one hand that the\\nworld should have a witness that Christ was living and\\nhad been exalted to the highest place of power, to reign\\nuntil he shall subdue all enemies, even death itself on the\\nother, the believers in him needed the presence of some\\nOne with them, whom they could regard as his repre-\\nsentative and a guarantee that his mission to the world\\nwill be accomplished. The Holy Spirit came to the wait-\\ning believers on the day of Pentecost, according to the\\npromise of the Master, and proclaimed his first message to", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0137.jp2"}, "138": {"fulltext": "134 THE EVOLUTION THEORY\\nthe world by the mouth of Peter, to whom had been given\\nthe keys of the kingdom of heaven. This day, next to\\nresurrection day, is the most important that has dawned\\nupon our planet since the first creation was finished. The\\nnew creation of the race was inaugurated on this day un-\\nder the most imposing ceremonies ever witnessed. God\\ngave the Holy Spirit to his Son and the Son sent him to\\nhis bereaved and waiting followers to join his testimony\\nwith theirs; that all the house of Israel might know as-\\nsuredly that God hath made that same Jesus, whom ye\\nhave crucified, both Lord and Christ. About three\\nthousand believed their testimony, and thus the little\\ncompany of about 120 believers began the conquest of the\\nworld.\\nThe conception of the Three Persons, who, because ot\\nthe obedience of faith in Christ, enter into fellowship\\nwith the believer, fills the entire range of the soul s needs.\\nChrist, as the Son of God, is a surety to the believing\\nheart of the favor of God the Father, of adoption as a\\nchild and of heirship with the Son. Faith in him assures\\nof a resurrection from the dead, and a life of immortality,\\nwhere he is, in the glory he had with the Father before\\nthe world was. Only the obedience of faith in Christ\\nhas the promise of the Holy Spirit. And when Christ\\nannounced to his disciples All power is given unto me\\nin heaven and in earth, he said: Go, ye, therefore,\\nand teach all nations, baptizing them into the name of the\\nFather, and of the Son and of the Holy Spirit. Teaching\\nthem to observe all things whatsoever I have commanded\\nyou. And lo, I am with you always even unto the end\\nof the world. So that by faith in Christ and obedience", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0138.jp2"}, "139": {"fulltext": "THE THREE WORLD SPIRITS 135\\nto him, these three names represent the source of the\\nnew spiritual life that filled the church on the day of Pen-\\ntecost. In the name of Christ the believer has access\\nto God in worship, prayer and praise; and whatsoever he\\ndoes, he is taught to do all in the name of Christ. The\\nobedience of faith is intensely practical and conforms the\\nphenomena of Christian life to a standard that is perfect,\\ndivine, and unmixed with the turbid, impure stream\\nof the life of this world.\\nNow can we bring- the phenomena of Paul s life into\\ncausal relation under this conception? If so, then we\\nhave accounted for all the phenomena of Christian life;\\nfor the cause of it is the same and the phenomena agree\\namong themselves.\\nWhen he was in danger of immediate death at the\\nhands of a furious mob of his own countrymen, he ex-\\nplained the great change that had come over him for he\\nwas well known in Jerusalem, and appealed to the high-\\npriest and all the estate of the elders as witnesses of his\\nformer devotion to the strict traditions of the fathers,\\nbeing zealous for God as you all are this day; and per-\\nsecuted his Way unto the death, binding and delivering\\ninto prisons both men and women. Thus he accounts\\nfor the phenomena of his own life as a persecutor and at\\nthe same time for the phenomena of the life of his coun-\\ntrymen.\\nNow what changed Paul s life so radically and so sud-\\ndenly? It is not a continuous progressive change. He\\nsays of the event, Immediately I conferred not with flesh\\nand blood; and Luke writes, And straightway in the\\nsynagogues he proclaimed Jesus that he is the Son of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0139.jp2"}, "140": {"fulltext": "136 THE E VOL UTION THEOR Y\\nGod. The answer is he believed in Jesus whom he was\\npersecuting. The evidence which produced faith in him\\nwas presented to his senses, and through them to his un-\\nderstanding: the blinding glory above the brightness of\\nthe sun and the voice that called him by name. He says\\nnothing about the personal presence of God within, in\\nhis soul revealing in his consciousness what he wrote in\\nhis soul when he made it. And yet the Evolution of\\nChristianity requires us to believe that all life, even the\\nreligious life, is subject to the law of continuous progres-\\nsive change, according to certain divine laws and by means\\nof resident forces. Paul s consciousness of the cause of\\nthe momentous phenomenon of his conversion is evidence\\nwe are bound to accept on the question concerning what\\ncaused the change in his life. First and chiefly, be-\\ncause he tells the cause of it himself; and secondly, be-\\ncause Luke, who records the account twice, is an unques-\\ntioned authority on the events of those times, and es-\\npecially as far as they concern Paul, having been the\\napostle s traveling companion. The resident forces in\\nPaul s life before his conversion would have continued\\nhis efforts to destroy the church. The prompt obedience\\nof his faith sets aside the theory of evolution, for the\\nreason that it does not assign the required cause of his\\nconduct, for it evidently was not resident but was\\nexternal. This must suffice concerning Paul s new life\\nand the new relation he sustains to the Father, the Son\\nand the Holy Spirit.\\nThe terms of his commission sending him to the\\nGentiles will be more readily comprehended since we know\\nthe cause of his own conversion and new life. We have", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0140.jp2"}, "141": {"fulltext": "THE THREE WORLD SPIRITS 137\\nalready learned that he was sent to open their eyes; and\\nthat he began with the true conception of God. He is\\ntold that this is to be done that they may turn from\\ndarkness to light. But if the life of God is in the soul\\nof humanity, and subject to continuous progressive\\nchange, who will give a rational definition of the word\\nturn? Who will reconcile the conception of turning\\nfrom darkness with the evolutionary assumption that\\nman and God are in very essence one? How can one\\nin darkness turn to the light while revelation is unveiling\\nin consciousness what God wrote in the soul when he\\nmade it? Ignorance is darkness; disbelief of God s\\ntruth and belief of the lie caused the ignorance; and the\\nignorance separated from the life of God. These\\nphenomena stand in causal relation among themselves.\\nTurning the open eyes to the light is the only remedy for\\nignorance.\\nBut the next step is a parallel Turn from Satan to\\nGod. Here we find the personal cause of the darkness.\\nThe Evolution of Christianity does not think the story\\nof Eden, with its talking serpent and tree of the knowl-\\nedge of evil, is historical it is a tradition, myth or\\nlegend inspired, however, because written by a divinely\\ninspired prophet. Did Christ in giving instruction to\\nhis chosen apostle to the Gentiles have a false conception\\nof the personal cause of the darkness which had separ-\\nated them from the life of God? Considered as a ques-\\ntion in mental philosophy is it not true that separation\\nfrom cultured and pure associations and living in sym-\\npathy with the opposite, a man soon falls below his former\\nlevel and assimilates all the vices of the new. The worst\\nlit", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0141.jp2"}, "142": {"fulltext": "138 THE EVOLUTION THEORY\\nmen in the history of our country and of any country are\\nits traitors. The worst being in the universe is the\\nchief conspirator against God. Paul s mission, first of all,\\nproposes to open the eyes of the Gentiles that they may\\nsee their leader, the adversary of both God and man, and\\nturn from following after him. For this part of Paul s\\ninstructions the Evolution of Christianity has no use. The\\nstory of Satan in Eden is an inspired lie, and hence there\\nis no personal cause of moral evil; and, therefore, also,\\nno such thing as the falling away of Adam from the\\nspiritual, moral and intellectual position in which he orig-\\ninally stood by virtue of his creation in the image of God.\\nOn the contrary, it seems that Adam was the greatest\\nman that had lived before the Son of God became a man\\nand, as the Author of the new life by faith in him, is called\\nthe Second Adam. He is the seed of the woman of\\nwhom it was said he should bruise the serpent s head\\nbefore Adam went forth from Eden, showing that God\\nwas not taken by surprise, and planned victory for his\\ncreatures in the presence of defeat and laid the foundation\\nfor that hope that has sustained his people in all ages.\\nThe Evolution of Christianity seems to forget the cov-\\nenant with Abraham, and the Messiah promised by the\\nprophets it seems to forget that he was in fact the Seed\\nof the woman, for God literally fulfilled his promise\\nmade in the garden he was the Seed of the covenant\\nmade with Abraham and the heir of David s throne, both\\nby natural descent and by the oath of Jehovah. God s\\nplans are made known to us in external written documents\\ninforming us of his promises, covenants and sol-\\nemn oaths, binding the garden of Eden in one", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0142.jp2"}, "143": {"fulltext": "THE THREE WORLD SPIRITS 139\\npurpose to the birth of the Son of Mary and\\nthe Son of God. And of his advent into the world it is\\nsaid To this end was the Son of God manifested that\\nhe might destroy the works of the devil. The tempta-\\ntion in the wilderness assumes the same weakness in the\\nSeed of the woman that the tempter found in his mother\\nin Eden, but the divine hero was not deceived by the prop-\\nosition to mix the spiritual and material, to surrender the\\ndivine to the gratification of the human; and, after re-\\nsisting the three cunningly devised assaults, he turned up-\\non his adversary, saying: Get thee hence, Satan; for\\nit is written, thou shalt worship the Lord thy God and him\\nonly shalt thou serve. Is this person whom Jesus here\\naddresses as a dog, saying begone! is he a myth?\\nThen what shall we say of God in the expression:\\nturn from Satan, a myth, to God. Does not God become\\na myth, too Did Christ utter a falsehood in both these\\ninstances which stand fundamentally related to three of\\nthe most important matters in human history? The first\\nis the question concerning the author of moral and spirit-\\nual evil and its consequences; the second is the question\\nconcerning the ability of Christ to withstand Satan as a\\npersonal adversary; and the third is the question con-\\ncerning his power to deliver those who are in the service\\nof Satan. The argument concerning the personality of\\nSatan rests, primarily, on the truthfulness of Christ.\\nThis is not the place to exhibit this argument in full.\\nThese two declarations are enough for the unprejudiced\\nmind. Turn from Satan to God can mean nothing\\nelse to a fair, open mind than turn from the one person\\nto the other. And the inference is easy and necessary", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0143.jp2"}, "144": {"fulltext": "140 THE EVOLUTION THEORY\\nthat at the same time the Gentiles had turned from God to\\nSatan. Thus, Eden, with its serpent, and the tree of the\\nknowledge of good and evil, and the tree of life, and the\\nsinning progenitors of the race, with the voice of the Lord\\nGod walking in the garden giving the promise of victory,\\ntakes its place in history. If Satan is a myth, if Eden is\\na myth, then the phenomena of evil, the works of the\\ndevil, have no explanation. That God should cause the\\nmoral and spiritual ruin of his creatures and then at such\\nan expenditure of love and patience make provision at the\\ncost of the sufferings and death of his Son for them to\\nturn to him again would make God guilty of folly. God\\nmade man greater than we can now understand. Satan,\\ntherefore, sought him as a partner in evil.\\nSin is the rebellious attitude of a free spirit towards\\nGod. The soul of man is free and can originate motion.\\nThat motion may be to obey God or to disobey him.\\nSatan secured a movement in obedience to himeslf by\\nappealing to the same desires through which he has since\\nruled the greater portion of the race. The freedom and\\nspontaneity with which man is endowed made the story\\nof Eden possible. Sin is not something to be created it\\nonly needs to be acted and man is capable of originating\\nsin. James says Let no man say when he is tempted,\\nI am tempted of God, for God cannot be tempted with\\nevil, and he himself tempteth no man; but each man is\\ntempted when he is drawn away by his own lust, and\\nenticed. Then the lust, when it hath conceived, beareth\\nsin; and the sin, when it is full grown, bringeth forth\\ndeath. These are the phenomena of moral and spiritual\\nevil. John comprehends them under a similar generaliza-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0144.jp2"}, "145": {"fulltext": "THE THREE WORLD SPIRITS 141\\ntion If any man love the world, the love of the Father\\nis not in him. For all that is in the world, the lust\\nof the flesh, and the lust of the eyes, and the vainglory of\\nlife, is not of the Father. Paul s generalizations, of the\\ncarnal mind and the works of the flesh, and recitation\\nof the particulars under them, taken in connection with\\nthe Scriptures just read, teach us the following things:\\nGod is not the author of sin; nor does he tempt man to\\nsin; man is tempted when he is drawn away by his own\\nlust and enticed; he sins when he disobeys God for the\\nsake of the lust of the flesh, the lust of the eyes, and the\\nvainglory of life; the man, who sins in loving the w r orld\\nin this sense, has not the love of God in him; and they\\nwhich practice such things shall not inherit the kingdom\\nof God. And by comparing these Scriptures and much\\nmore that might be cited, with the mental states excited\\nby Satan in the mind of Eve, and those he tried to excite\\nin the mind of Christ, we find that the phenomena of\\ntemptation and sin agree from Eden till now. There is\\na repetition of the first sin in the life of every sinner.\\nThe lust of the flesh, the lust of the eyes and the vainglory\\nof life include all the particular sins. Christ resisted\\nSatan successfully in all of these; but Eve failed. She\\nfirst believed the Serpent s representation that they would\\nnot die and would become wise like gods, and then she\\nsaw that the tree was good for food, the lust of the\\nflesh and that it was pleasant to the eyes, the lust\\nof the eyes and a tree to be desired to make one wise\\n(as gods), the vainglory of life. The phenomena of\\nthe life of humanity is continuous in temptation and sin\\nbut, that history is but a record of the process of the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0145.jp2"}, "146": {"fulltext": "142 THE EVOLUTION THEORY\\nevolution of the divinity out of humanity, as the Evolu-\\ntion of Christianity affirms, is contradicted by Scripture\\nand history, observation and experience. The only way\\nof escape from Satan is to turn from him and cease to\\nyield to temptation. The Centaur and Laocoon are re-\\nvived myths to help out evolution.\\nBut Paul s mission to the Gentiles required more than\\nopening their eyes that they might turn from Satan,\\nthey were also to turn to God. The original relation to\\nthe Creator is thus regained. The Evolution of Chris-\\ntianity thinks this a very unreasonable conception, i. e.,\\nthat man should be restored to a position from which\\nhe has fallen. It teaches that each stage in evolution\\nis a step into a new life never before possessed, but says\\nthe old theology teaches that the end of all spiritual\\nprogress is a return to a life once possessed, but now lost.\\nBut we have just read that they who practice such things\\n(the works of the flesh) cannot inherit the kingdom of\\nGod. There must be a turning then. Satan will oth-\\nerwise hold his followers. And the Evolution of Chris-\\ntianity cheers their future with the promise that in the\\nconsummation of evolution, universal humanity will be\\nwearing the image of Christ. But Christ said Ex-\\ncept ye turn, and become as little children, ye shall in no\\nwise enter into the kingdom of heaven.\\nThe life of God within, in the soul, and man and\\nGod in very essence one, are conceptions that exclude\\nsome of the most significant declarations of our Christian\\nScriptures; such as relate to the new birth, the adoption\\nas children of God, the carnal mind being enmity\\nagainst God, being transformed by the renewing of the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0146.jp2"}, "147": {"fulltext": "THE THREE WORLD SPIRITS 143\\nmind, and others. The Evolution of Christianity has\\nsome ground for finding fault with unscriptural views of\\nconversion, but should remember that a false theory con-\\ncerning it does not rid of the fact it is still in the New\\nTestament. But how will a man be born again if he\\nalready has the life of God in his soul and if all life is\\nsubject to the law of continuous progressive change/\\nThe New Testament was written nearly two thousand\\nyears too soon to have the benefit of the evolutionary hy-\\npothesis. Nevertheless, Christ said: Except a man\\nbe born from above, he cannot see the kingdom of heav-\\nen, and explaining it further he said Except a man\\nbe born of water and the Spirit, he cannot enter into the\\nkingdom of God. These scriptures show that turning to\\nGod brings to him a new born child, the enmity in his\\nheart is gone, and the spirit of his mind is renewed, and\\nhe is prepared for adoption, and can cry Father Father\\nIt is not the consciousness of the divinity in the sinner\\nnor of his eternal destiny that accounts for his turning.\\nThe conception of opening the eyes of the Gentiles is\\nagain stated by Paul when addressing them after their\\nturning in these words Though ye should have ten\\nthousand tutors in Christ, yet have ye not many fathers;\\nfor in Jesus Christ I begat you through the gospel. The\\ngospel which Paul preached was, therefore, the power of\\nGod unto salvation to every one who believed, and is\\nthe cause, as the instrument of the Holy Spirit, of the new\\nlife in the soul of the sinner. So that, since the obedience\\nof faith in Jesus is a universal type of life since preaching\\nthe gospel was a universal mission laid upon the apostles\\nsince the gospel is the instrument by which the Holy Spirit", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0147.jp2"}, "148": {"fulltext": "144 THE E VOL UTION THE OR Y\\nbegets new life in the soul since those thus begotten are\\nborn again out of water and out of Spirit in obedience\\nto Christ; and finally since all men may become the sons\\nof God through faith in Jesus Christ, it follows that all\\nthe phenomena of turning from Satan to God are\\nbrought into causal connection among themselves by the\\ncommandment of the eternal God, that the mystery, kept\\nin silence through times eternal, but now revealed, should\\nbe made known to all nations for the obedience of faith.\\nThe evolutionary hypothesis is as foreign to this concep-\\ntion of Christian life as Satan s lie in Eden was contradic-\\ntory of the commandment of Jehovah and its subsidiary\\nassumption that the life of God is indistinguishably and\\ninseparably united with the soul, that man and God are in\\nvery essence one, is a more radical assertion than Ye\\nshall not surely die. For God doth know that in the day\\nye eat thereof, your eyes shall be opened and ye shall be\\nas gods knowing good and evil.\\nThe Evolution of Christianity, however, separates the\\nbook of Genesis into its component parts/ finds the story\\nof Eden poetic and imaginative, and that, in one of the\\nnarratives (why follow this one and not the other?) con-\\ntained in the first chapter, there was nowhere, directly or\\nindirectly, any reference to an Eden or a Fall, and as-\\nsures us that Paul never treats the Fall as a fundamental\\nand essential fact. Let the reader judge. Paul says\\ndirectly to the converts from the Gentiles I fear, lest\\nby any means, as the serpent beguiled Eve in his craftiness,\\nyour minds should be corrupted from the simplicity and\\npurity that is toward Christ. Paul does directly give the\\nstory of Eden the benefit of his apostolic testimony, that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0148.jp2"}, "149": {"fulltext": "THE THREE WORLD SPIRITS 145\\nthe story is true; and that it is fundamental and essential\\nin this, that Eve was beguiled and her mind was corrupted\\nfrom the simplicity and purity that is towards God; just\\nas the same serpent was then already corrupting the\\nmind of believers from the simplicity and purity that is\\ntowards Christ, just as he has done ever since, and,\\nespecially now, is making the most overwhelming effort\\nto capture the intellect and learning of the church. Thq\\nlogic of Paul s mission, the philosophy of its purpose, its\\nplace in God s plans with the world to save the lost if\\nthere were no positive declarations to guide us, clearly\\nassume a falling away from God to Satan. The Fall is,\\ntherefore, a fundamental and essential fact if we at-\\ntempt to bring the phenomena of evil into causal connec-\\ntion among themselves, and especially if we attempt to\\ncomprehend the profound philosophy of Paul s mission.\\nBut it was Jesus who told the story of the prodigal son,\\nthe opening of his eyes in the far country, his return to\\nhis father, the embrace of welcome, the paternal love in\\nthe feast, the robe and the ring. And Paul s mission has\\nthe real original prodigal to deal with. He must bring\\nhim to see by flooding his soul with light, Jesus is the\\nlight of the world; and Jesus was all Paul knew when\\nhe preached. In the name of Christ, the elder Son, he\\nhad a welcome for the returning Gentiles: The for-\\ngtveness of sins, and an inheritance among those made\\nholy by faith in Jesus.\\nSin, however, like the smeil of the swine upon the gar-\\nments of ^he prodigal, must be removed and the sinner\\nwashed, and clean robes put on him. He must cleanse\\nhimself from the defilement of the flesh and spirit. He", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0149.jp2"}, "150": {"fulltext": "146 THE EVOLUTION THEORY\\nneeds the bath of regeneration, the body washed in\\npure water. It is not an arbitrary command that the\\nbelieving, penitent sinner was required to be baptized.\\nThe Evolution of Christianity claims that revelation is\\na psychological process that it is God s personal presence\\nand power in the soul revealing in consciousness what\\nGod wrote in the soul when he made it. Such a con-\\nception makes no provision for a spontaneous movement\\nof the sinner towards God. There is no appropriate cere-\\nmony in which the Father and his child can meet. God\\nis an impersonal force, an intangible dream without pos-\\nitive engagements or covenants with men. The Evolu-\\ntion of Christianity asserts that Jesus Christ was the\\nfounder neither of religion nor of a religion. And ex-\\nplains what a religion is, in the following style It is\\na particular form of moral and spiritual organization,\\nresulting from some specialized perception of that mani-\\nfestation of God to man which is as universal as the race.\\nA religion as distinguished from religion is a particular\\nand organized type of the life of God in the soul of man.\\nThere is, then, a universal manifestation of God which is\\nreligion; a religion is some specialized perception of\\nuniversal religion, organized in some particular form.\\n(That is a good guess at the meaning, anyhow.) And\\nnow we are not surprised to read Jesus Christ formu-\\nlated no creed, no liturgy, and with reference to baptism\\nand the supper, in neither case did he create or institute\\na ceremonial. Baptism was a form of initiation into\\na universal and divine fellowship. What did Christ\\nmean then when he said: Go ye, therefore, and make\\ndisciples of all the nations, baptizing them into the name", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0150.jp2"}, "151": {"fulltext": "THE THREE WORLD SPIRITS 147\\nof the Father and of the Son and of the Holy Spirit Is\\nit not a ceremonial to baptize all nations when they are\\nmade disciples? And is it not more than initiation into\\na universal and divine fellowship, when by the authority\\nof Jesus, who was clothed with all power in heaven and\\nin earth, those becoming his disciples were baptized into\\nthe name of the Father and of the Son and of the Holy\\nSpirit. Here is, not a universal, impersonal abstraction,\\nbut new and holy personal relationships. This stands\\nin causal relation to the phenomena of turning to God;\\n?nd the solemn ceremony administered in the name of\\nChrist is the divine assurance that the returning prodigal\\nhere meets the three persons into whose names he enters.\\nOf what value would the names be without the Persons\\nthey represent? It means something to come into these\\nthree names. The voluntary movement of the soul away\\nfrom Satan to God assumes the reality and the magnitude\\nof the war that Satan is waging against the moral and\\nspiritual order of the universe. The honor of Jehovah\\nand the good of his creation must be maintained and, to\\ndo this, Satan must be overthrown. The fight is car^\\nried on with spiritual weapons, not with carnal. Jesus\\nis the Captain of our salvation. The moral and spirit-\\nual resources of the universe are devoted to the mainten-\\nance of the conflict. The love and faithfulness of God;\\nthe blood of his Son on the battlefield; his dying prayer\\nfor his murderers; his victory over death; the holiness,\\nrighteousness, truth and benevolence of the armies of\\nheaven and earth; the complete victory of their divine\\nleader, who fought the combined forces of evil alone,\\nwhen he could have called ten legions of angels to his", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0151.jp2"}, "152": {"fulltext": "148 THE EVOLUTION THEORY\\nside; the certainty that his victorious followers shall wear\\ncrowns of immortality and eternal life; and share with\\ntheir glorious commander an inheritance, incorruptible\\nand undefiled and that fadeth not away, reserved in\\nheaven for those who by the power of God are guarded\\nthrough faith unto a salvation ready to be revealed in the\\nJast time all these considerations and motives and\\nmany more are the moral and spiritual forces which enter\\ninto the new life of every one who turns from Satan to\\nGod. The solemn ceremony administered in the name\\noi Christ brings the returning prodigal into such personal\\nrelation to the Father, the Son and the Holy Spirit that\\nhe feels assured of acceptance and of all the privileges\\nand benefits of being a child of God. It brings him into\\nthe names of the only three persons in the universe known\\nto us who are administering the moral order of heaven\\nand earth and leading the conflict against the forces of\\nevil. Into the name of a person signifies infinitely\\nmore than into a universal fellowship. The bride\\ncomes, by a solemn ceremony, into the name of the\\nbridegroom and he is to love, cherish and protect her.\\nPaul says to the Corinthians: I espoused you to one\\nhusband that I might present you as a pure virgin to\\nChrist. To be assured that the Father, the Son and the\\nHoly Spirit acknowledge us as theirs, love and defend us\\nas theirs, forgive and help our infirmities because we\\nmust grow in grace and in the knowledge of the truth,\\nsuch an assurance resting upon the authority of Christ\\nis prompted by the very love that would save us.\\nHow meaningless, how far removed from the over-\\nfi\\\\ wing love of Christ are such utterances as these, and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0152.jp2"}, "153": {"fulltext": "THE THREE WORLD SPIRITS 149\\nmany others we find in the Evolution of Christianity\\nHe( Christ) assumed that there was a provision by which\\nthe burdened soul might find peace, and that all that\\nwas necessary for that purpose was to abandon sin and\\nenter upon a new life. He organized no society, for-\\nmulated no constitution, appointed no officers, prescribed\\nno rules. He left the life to create its own ecclesiastical\\norganization, as he left it to find its own intellectual and\\nemotional expression. If anything more indifferent\\ncan be attributed to Christ than to assert that he as-\\nsumed that there was a provision by which the burdened\\nsoul might find peace, I fail to think of it. There are\\nmany beautiful things said about the love of Christ and\\nthe love of God, but we are usually left in the mysticism\\nof such expressions as Redemption is within, not with-\\nout. Your sins are a cloud in the heavens; like the\\nshining of the sun on the cloud is the shining of the life\\nof God on the heart, and he will shine on till he has\\nblotted out every sin. The evolutionary theory and its\\nsubsidiary assumptions compel this mysticism, and rob\\nChrist of the personal power of his wonderful, unearthly\\nlove, to which he gave external objective expression in\\nso many ways.\\nBut his tears are not permitted to move the sinner s\\nheart; the tender pathos of his entreaty, Come unto me,\\nall ye that labor and are heavy laden, and I will give\\nyou rest. Take my yoke upon you and learn of me;\\nfor I am meek and lowly in heart and ye shall find rest\\nto your souls this inimitable outgoing of the heart\\nof Christ is not permitted to specify the act in which the\\nburdened soul may come and find rest, and take upon it", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0153.jp2"}, "154": {"fulltext": "150 THE E VOL UTION THEOR Y\\nthe yoke of Christ and then continue to learn of him.\\nThe whole matter is converted into the utterly imper-\\nsonal vagueness of a cloud with the sun shining on it, so\\nthe life of God, not God, shines on the heart. As a\\nL terary fancy, such a statement may attract some minds,\\nbut what thoughtful mind is willing to risk its peace\\non a human fancy. Christ made specific provision for\\nthe consummation of this outgoing of his great love and\\nthe actual coming of the sinner, when he sent his apostles\\nto all nations with the invitation to come. So that the\\nSpirit and the bride say, Come. And he that heareth, let\\nhim say, Come. And he that is athirst, let him come;\\nhe that will, let him take of the water of life freely.\\nIhe commission given to the apostles and through them\\nto the church is plainly a particular application of this\\ninvitation. All nations are to be made disciples, i. e.,\\nlearners; and they are to be taught all that Christ had\\ntaught these apostles; they become disciples by submit-\\nting to his authority in baptism, i. e., they take upon them\\nbis yoke. The Holy Spirit said through Peter, on the\\nday of Pentecost, to the burdened souls who cried out\\nWhat shall we do? repent ye and be baptized every\\none of you in the name of Jesus Christ unto the remission\\nof your sins; and ye shall receive the gift of the Holy\\nSpirit. In all this provision is made for peace and rest,\\non the authority of him who promised it and longed to\\nbestow it. It is not true, therefore, that Christ created\\nno ceremonial and assumed that there was a provision\\nmade whereby the burdened soul might find peace.\\nBut we are told that Christ appointed no officers.\\nPaul does not agree with this affirmation, at least so far", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0154.jp2"}, "155": {"fulltext": "THE THREE WORLD SPIRITS 151\\nas the apostolic office is concerned. He says: Of\\nwhom (Christ) we received grace and apostleship.\\nThis office included all the rest, so that for awhile the\\napostles served the congregation both as deacons and\\nelders or pastors; there was then a division of labor in\\nthe congregation and the evangelists were set apart by the\\ncongregations for aggressive work and the care of im-\\nperfect organizations. Paul was appointed to know the\\nwill of God, to see the righteous One, to hear a voice out\\nof his mouth and to be a witness for him unto all men\\nof what he had seen and heard. This is certainly a\\nvery clearly defined work, which is the essential thing\\nin an office, and the appointee must be an officer. But\\nthe theory of evolution drives away all officers, because\\nthe life is left to create its own ecclesiastical organiza-\\ntion.\\nAgain the Evolution of Christianity is quite certain\\nthat Christ organized no society, no institutions of\\nreligion. Notwithstanding he said Where two or\\nthree are gathered together in my name, there am I in\\nthe midst of them. A gathering of souls in the name\\nof Christ constitutes a Christian society, however small.\\nThe important thing is not the numbers, but the gathering\\ntogether subject to the authority of Christ. And that\\nthis small gathering was spoken of by him as a church\\ncannot be successfully disputed when the context in\\nwhich it stands is considered, for he was speaking of the\\nchurch and its duties and privileges. We have just seen\\nthe significance of baptism in the name of Christ. All\\nsuch persons would properly appear in this gathering even\\nif there be but two. But it will not always do, indeed", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0155.jp2"}, "156": {"fulltext": "152 THE EVOLUTION THEORY\\nit will very seldom do, we fear, to reason that if Christ\\nis in the smallest congregation, therefore he is much\\nmore certain to be in the largest. Let the large con-\\ngregations beware lest they come together, but not in the\\nname of Christ. But this conception of the church must\\nbe abandoned if the life creates its own ecclesiastical\\norganization Christ has nothing to say or do about\\nit.\\nBut now, if Christ appointed no officers; instituted no\\nceremonial assumed the existence of a provision by\\nwhich the burdened soul would find rest; and organized\\nno society nor institutions of religion, we are not surprised\\nto hear the author of these sentiments say Christ\\nformulated no constitution. Why should he? There\\nis nothing to constitute, there is nothing to build up,\\nand he has no agents if there were.\\nThe word edify means to build, and occurs many times\\nin the Scriptures. Paul said to those who had turned\\nfrom Satan to God We by doing the truth in love\\nmay grow up in all things, into him which is the head,\\neven Christ; from whom all the body fitly formed and\\nknit together through that which every joint supplieth;\\naccording to the working in due measure of each several\\npart, maketh the increase of the body with the building\\nup of itself in love. In Paul s time, already, the church\\nwas familiarly known as the body of Christ, while he was\\nits divine head. Every individual member is framed,\\nknit into that body and according to his working ca-\\npacity contributes to its increase and building up in\\nlove. Here love is evidently the constructive, building or\\nconstitutional principle. Christ made it fundamental", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0156.jp2"}, "157": {"fulltext": "THE THREE WORLD SPIRITS 153\\nfor the society of his disciples. This, he said, is my\\ncommandment, that ye love one another, even as I have\\nloved you. By the declaration of Christ himself, then,\\nlove one another even as I have loved you is the fun-\\ndamental law of the church and was recognized as such\\nby the apostles. Paul teaches that whatever else a man\\nmay have or do if he has not love he is as worthless\\nas a sounding brass or a tinkling cymbali he is nothing.\\nBy this force in the souls of men they are bound together\\nas members of the same body and united in a common\\nhead. It needs no formulation. It is broad enough\\nand deep enough and yet simple enough to meet the\\nspiritual wants of the church in all ages and in all climes.\\nChrist is the only ruler who ever proposed this law as\\nthe constitution of a universal empire; he is the only\\nKing who was wise enough to ordain for his subjects a\\nlaw that will forever increase their happiness and at the\\nsame time make his throne more and more secure. The\\nEvolution of Christianity is forced away from this con-\\nception of the church by its own fundamental assumption\\nthat all life is subject to the evolutionary hypothesis of\\ncontinuous progressive change according to certain laws\\nand by means of resident forces. What ground is there\\nin such a conception for the enthusiasm, devotion and\\nsacrifices of love, and the heroism and triumphs of faith?\\nEvolution must, logically, and does, abandon the objective\\nconception of the believing, hoping and loving church as\\nthe visible instrument through which the great Captain\\nwill triumph over evil and its malicious author. Christ\\nand his believing, obedient followers are united in wag-\\nn", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0157.jp2"}, "158": {"fulltext": "154 THE EVOLUTION THEORY\\ning this conflict they are one in purpose, but not in\\nvery essence.\\nBut, again, we are told that Christ prescribed no\\nrules. Of course he could not do that according to the\\nsubsidiary assumption that revelation is not a book\\nexternal to men, giving laws which are external to men,\\nby a God who is external to men. Revelation is the un-\\nveiling in human consciousness of that which God wrote\\nin the human soul when he made it. That means, of\\ncourse, that every man carries his rules in his own con-\\nsciousness. But suppose some one should be curious\\nenough to ask how the Evolution of Christianity got\\npossession of this revelation. How does it know that\\nGod ever wrote anything in the human soul? We have\\njust made a fairly thorough search for x in the souls\\nof the heathen nations and found nothing but the record\\nmade in Genesis aga.ns: the .vite III .vian?.: And God\\nsaw that the wickedness of man was great in the earth\\nand that every imagination of the thoughts of his heart\\nwas only evil continually.\\nThis external relation of God to man is sustained by\\nthe consciousness of every man who contemplates his own\\npersonal responsibility and recognizes his freedom and\\ncapacity for spontaneous action. He knows, too, that\\nwhen he sins he violates the will of another or his rela-\\nte n to another. On the supposition that but one being\\nexists in all the universe, it is inconceivable that he would\\nneed any rules or that he could sin; but as soon as an-\\nother appears there is need of rules of conduct.\\nChrist did give rules of conduct, and in consequence\\nof having all power in heaven and in earth given into", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0158.jp2"}, "159": {"fulltext": "THE THREE WORLD SPIRITS 155\\nhis hands he said to the men whom he sent to make\\ndisciples of all nations by baptizing them into the name\\nof the Father and of the Son and of the Holy Spirit, that\\nthey must also teach them to observe all things whatso-\\never I commanded you. This provision continues the\\nlife of the society of his disciples and the rules by which\\nit was governed on down into the life of the church. By\\nwhat authoiity has this provision heeii ;.ct side? Who did\\naway with what Christ commanded his apostles When\\nwere the rules of conduct among members of the church\\nas recorded in the eighteenth chapter of Matthew sus-\\npended, amended or stricken from the record? Who\\nhas abrogated the Sermon on the Mount? Can a power\\nthat is less than all power in heaven and in earth do\\naway with these rules given to the disciples who came\\nto him when he had sat down and he opened his mouth\\nand taught them Everyone knows, when he reads\\nthese rules for the conduct of the members of the organi-\\nzation of his disciples while he was with them and for\\nthe members of his church after his ascension, that he\\nlaid down rules of conduct that will correct evils which\\nare in the hearts and lives of men today, just as they were\\nwhen Christ taught them and he knows, too, that it is only\\nas men observe these external precepts given by the per-\\nsonal, historic, risen and living Christ, that they become\\nbetter. The race can become better in no other way and\\nthis would hold good even if all the assumptions of the\\nEvolution of Christianity were true.\\nSomeone may desire to know, after all this, how the\\nEvolution of Christianity disposes of the all things\\nwhatsoever I have commanded you. Here it is Even", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0159.jp2"}, "160": {"fulltext": "156 THE EVOLUTION THEORY\\ninspired teaching, and all the forms in which it may utter\\nitself, and all the articulated knowledge of which it is the\\nexpression, are evanescent. These are phenomena, and\\nphenomena always are and always must be transitory.\\nThe reader may feel that such a sweeping declaration\\nneeds no answer but it is a satisfaction to read from the\\ninspired penman Every one, therefore, which heareth\\nthese words of mine and doeth them, shall be likened to\\na wise man which built his house upon the rock and the\\nrain descended, and the floods came, and the winds blew\\nand beat upon that house and it fell not. He writes that\\nChrist also said Heaven and earth shall pass away,\\nbut my words shall not pass away.\\nAgain the Evolution of Christianity would like to\\nhave us believe that Jesus Christ formulated no creed,\\nbut left his disciples to express that life which he had\\nimparted to them and left them to carry to others in\\nlanguage of their own. Now it will not be disputed\\nthat the strongest element in the life of the soul is its\\nfaith and that that faith can be no stronger than the object\\nin which it rests. Christ came into the world to give\\nlife, but he was careful to teach that it was eternal life,\\nand that whoever believes in him has eternal life, but\\nhe that does not believe in him shall not see life. So\\nthat Christ did give the world a creed. Why does the\\nEvolution of Christianity say that Christ told his disciples\\nto carry unto others the new life which they had received\\nfrom him? The reason will occur at once when some\\nof the quotations already made are recalled, c. g. in the\\nlast paragraph. It would be a provision outside of what\\nis written in the soul. It would not be an unveiling in", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0160.jp2"}, "161": {"fulltext": "THE THREE WORLD SPIRITS 157\\nconsciousness to have said to them: Go ye into all the\\nworld and preach the gospel to the whole creation. He\\nthat believeth and is baptized shall be saved but he that\\ndisbelieveth shall be condemned. (There are many rea-\\nsons for accepting this as the original language of Jesus,\\nbut none for accepting some specialized perception of\\nthat manifestation of God to man, which is as universal\\nas the race. ,J\\nThe creed which Christ was careful to fix in the minds\\nof his disciples as the source of the new life for all man-\\nkind was himself. I am the way and the truth and the\\nlife, he said, no one cometh unto the Father but by\\nme. How then can the life which Christ came to give\\nbe in the possession of anyone without faith in him?\\nGod proclaimed the creed Christ gave his church when\\nhe was baptized in the Jordan, and at his transfiguration\\nJesus presented it to the man born blind and heard his,\\nLord, I believe; he accepted the profession of it from\\nthe lips of Martha as she had understood it, and finally\\nrecognized it as the rock on which he had built his\\nchurch as it was formulated by Peter in behalf of the\\nwhole company of disciples and the declaration Thou\\nart the Christ, the Son of the living God, was com-\\nmitted to them as a sacred confidence which they were\\nnot yet at liberty to make known.\\nIt would be exceedingly interesting to follow the nu-\\nmerous occurrences of this creed in the New Testament\\nScriptures, but we must be satisfied with one. John asks\\nWho is he that overcometh the world, but he that be-\\nlieveth that Jesus is the son of God; and referring to\\nthe person, he said: Whatsoever is begotten of God", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0161.jp2"}, "162": {"fulltext": "158 THE EVOLUTION THEORY\\novercometh the world; and this is the victory that hath\\novercome the world, even our faith. The creed of the\\nchurch Christ founded is something to be believed; it is\\nnot a philosophy, a speculation nor a formulation of dog-\\nmas to divide and destroy the church. Christ appealed to\\nhis works as the means he employed to produce faith.\\nIf I do not the works of my Father believe me not, he\\nsaid.\\nBut this hasty glance at the conditions on which Christ\\nfounded his church, in reply to the assumptions and un-\\nscriptural declarations of the Evolution of Christianity\\nmust suffice. A few corollaries remain to be stated.\\nPaul s mission, whose outline has been briefly consid-\\nered, harmonizes causally with all the other statements\\nof the Bible. The obedience of faith in Jesus is the pri-\\nmary and essential ground of admission into the favor\\nof God.\\nThe universal type of life which it was the object of\\nhis mission to secure among all nations was provided for\\nin the Creed on which Christ built his church.\\nThe obedience of faith in Christ is the only sound\\nprinciple on which to affirm the regeneration of the race\\nand its transformation into his divine likeness. It is a\\nlaw of our nature to become like those in whom we have\\nfaith, and the stronger the faith the greater their influ-\\nence over us, and the more complete the change.\\nOn the authority of Christ, the believing, penitent, bur-\\ndened soul finds a refuge and rest in the welcome recep-\\ntion given him by the Father, the Son and the Holy Spirit\\nwhen he is baptized in the name of Jesus Christ.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0162.jp2"}, "163": {"fulltext": "THE THREE WORLD SPIRITS 159\\nThe remission of sins and gift of the Holy Spirit are\\ngranted by the Father when the prodigal has become an\\nobedient, trusting child, led home by faith in the Son,\\ninto the same relation graciously ordained for him in his\\noriginal home in Eden. It follows that the benevolence\\nof the Creator provided for the highest happiness of his\\ncreature man from the first and has always, since his fall,\\nkept open to him the opportunity for the highest and best\\nof which he was capable and willing; proof of which is\\nfound in the translation of Enoch, the saving of Noah,\\nthe blessing of Shem, the covenant with Abraham, the\\nexaltation of Moses, the translation of Elijah, the splendid\\nopportunities of David, the divine unearthly ministry of\\nthe prophets, the triumphant life, death, resurrection and\\nascension into heaven of Jesus; and last but not least\\nthe ministry of Christ s disciples in preaching the gospel\\nto all nations for the obedience of faith in him as the\\nSon of God.\\nThe obedience of faith in Jesus identifies every disciple\\nwith his mission into the world. This qualifies him for\\nthe reception of the Holy Spirit, who is Christ s represent-\\native in the church.\\nThe mission of the church, then, is as wide as the\\nworld, and is a part of the universal movement which the\\nFather, the Son and the Holy Spirit have always been\\nand are now sustaining through the children of God\\nfor the destruction of evil and the salvation of the lost.\\nAbout two thousand years ago the little church in Jeru-\\nsalem took its place in history; strong in the indomitable\\nfpjth that its crucified, buried, but risen Master was the\\nlong promised Messiah and had been exalted to reign at", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0163.jp2"}, "164": {"fulltext": "160 THE EVOLUTION THEORY\\nthe right hand of the Father filled with his spirit, over-\\nflowing with his love, exhibiting a courage and endurance\\nthat opposition, persecution, tortures and death could not\\ndismay, it entered the arena when the world was one vast\\nmilitary camp, with nothing but the gospel of peace in its\\nhand. It sought to turn men from worshiping Caesar as\\na god, to the faith and service of the Son of God. Rome\\nsaw in it a deadly foe Judaism sought to destroy it and\\nstill it grew. Were the phenomena of the church, the\\nphenomena of heathenism and the phenomena of Judaism\\nall subject to the same law of continuous progressive\\nchange, according to certain laws and by means of res-\\nident forces? Can all these phenomena be brought into\\ncausal connection among themselves?\\nWe have already studied heathenism sufficiently to\\nknow its spirit. Rome at the birth of Christ was the\\nworld s great oppressor. She knew no law but force, and\\nno limit to her greed but the number and strength of her\\nlegions. Cruelty, slavery, inhumanity, and the\\nnames of all the vices must be employed to tell her\\nhistory. She knew no other glory than her own, and\\nfelt no love but of this world.\\nJudaism had lost its way; was sullen, arrogant and\\ndefiant was enslaved by her traditions and perverted the\\nconception of her world mission to bless all nations, into\\nthat of a world-conquering Messiah who would enslave\\nthem. Her false assumptions and worldly expectations\\nblinded her eyes and froze her heart, so that when her\\nMessiah came she could not understand him and killed\\nhim.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0164.jp2"}, "165": {"fulltext": "THE THREE WORLD SPIRITS 161\\nBut why, in the development of nations, did it become\\nnecessary to ordain the ministry of the apostles? Why\\nsend the beloved Son? Why the bitter antagonism of\\nthe world to both?\\nWe do not need to search long till it will occur to us\\nthat the ministry of the apostles was not ordained for\\nthe purpose of instructing all nations concerning a type\\nof life which they already understood and enjoyed.\\nMuch less would the Son of God empty himself of his\\nglory which he had in heaven with his Father, and appear\\nin our world in the form of a man and humble himself to\\nbecome a servant, to be mocked and spit upon in silence\\nand close the tragedy of his humiliation by yielding\\nhimself up to die on the cross in the company of thieves\\nmuch less, I say, would he have endured this to give his\\napostles a story to tell all the nations, which they did not\\nneed to hear. If it is not true that God so loved the\\nworld that he gave his only begotten Son, that whosoever\\nbelieveth on him might not perish but have everlasting\\nlife then preaching is indeed foolishness and the gospel\\nan inexplicable, infinite mockery of the world s miseries.\\nAlso it is not difficult to perceive the inconsistency of\\nthe evolutionary hypotheses with this provision of the\\nrisen Lord for the working out of his mission among\\nmen; e. g., it is claimed that the conditions of salvation\\nare already in the possession of all men; that the race\\nis moving unerringly towards its highest destiny under an\\noriginal impulse received at some time in an indefinite\\npast; that human destiny is the outcome of an evolution\\nwhich gathers strength from age to age and that each suc-\\nceeding generation advances nearer to it as the result of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0165.jp2"}, "166": {"fulltext": "162 THE E VOL UTION THEOR Y\\nthe augmented life received from the generations that are\\ndead; for the life of God is in the soul.\\nThe necessity of preaching, and especially of preaching\\nthe gospel, is not apparent, nor can it be felt where any\\nof these speculations is held. It undermines the authority\\nof the objective truth of the Bible as a whole, as well as\\nthe gospel in particular. We are not surprised when men\\nholding these opinions tell us that we are in a better posi-\\ntion today to state the doctrines of the Christian religion\\nthan the apostles were. The great pulpit orator who ut-\\ntered this sentiment died, and in a few weeks a thousand\\nof the members of his congregation had gone over to the\\npews of another sensational preacher. In another case,\\nwhen the preacher died, the congregation met from week\\nto week and considered the question whether they had not\\nbetter disband. And what is more logical from such\\npremises than that some should claim that they are\\nreceiving revelations today and reject the ordinances of\\nthe church and renounce all allegiance to the visible\\nchurch itself? This is all easy enough to him that suppos-\\nes himself to be riding on the crest of the wave of an un-\\ninterrupted, resistless evolution.\\nBut what do the Scriptures give as the reason for the\\ncoming of Christ, for his miraculous, divine interposi-\\ntion, and the ministry of the apostles?\\nA few of the Scriptures applying to the condition of\\nJudaism and heathenism must suffice. And first\\nCHRIST S UTTERANCES CONCERNING THE JEWS.\\nTherefore say I unto you, the kingdom of God shall\\nbe taken away from you and given to a nation bringing", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0166.jp2"}, "167": {"fulltext": "THE THREE WORLD SPIRITS 163\\nforth the fruits thereof. This nation is the one body,\\nthe church. That the Jew had failed to work out the\\npurpose for which the kingdom of God had been given to\\nhim is the plain meaning of these words. He also said\\nExcept your righteousness shall exceed the righteousness\\nof the scribes and pharisees, ye shall in no wise enter into\\nthe kingdom of heaven. The seven woes of the twenty-\\nthird chapter of Matthew present the hopelessness of the\\nfailure; for it is not simple failure, it is fanatical per-\\nversion; and as a result the messages of God are rejected\\nand His messengers persecuted and killed. And the\\nyearning heart of the Master declares their house left\\nunto them desolate; the house is left but its rightful\\noccupant is gone.\\nChrist s personal ministry was confined to the Jews,\\nbecause he regarded them as lost. The Son of Man is\\ncome to seek and to save that which was lost, he said.\\nAnd he confined the public ministry of his disciples, while\\nhe was in the world, to the Jews for the same reason.\\nHe said to them, Go not into any way of the Gentiles,\\nand enter not into any city of the Samaritans; but go\\nrather to the lost sheep of the house of Israel. Isaiah\\nforesaw the failure of Israel and sadly sang of it amid\\nthe scenes of his greatest Messianic vision All we lfke\\nsheep have gone astray; we have turned every one to his\\nown way, and the Lord hath laid on him the iniquity of\\nus all. Christ was mindful of this prophecy concerning\\nhim and said to his disciples before healing the Syro-\\nPhoenician s daughter, lam not sent but unto the lost\\nsheep of the house of Israel.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0167.jp2"}, "168": {"fulltext": "164 THE EVOLUTION THEORY\\nThe path in which they had wandered astray was paved\\nwith fleshly claims on account of being the seed of Abra-\\nham, and with worldly ambitions on account of their\\npromised Messiah. And when they arrogated to them-\\nselves the honor of having God for their father, Christ\\nmet their towering presumption with this withering re-\\nbuke: If God were your Father ye would love me,\\nfor I came forth and am come from God, for neither have\\nI come of myself, but he sent me. Why do ye not under-\\nstand my speech? Even because ye cannot hear my\\nword. Ye are of your father, the devil, and the lusts of\\nyour father it is your will to do. He was a murderer\\nfrom the beginning and stood not in the truth because\\nthere is no truth in him. When he speaketh a lie he\\nspeaketh of his own for he is a liar and the father there-\\nof. But because I say the truth ye believe me not.\\nWhich of you convicteth me of sin? If I say the truth\\nwhy do ye not believe me? He that is of God heareth\\nthe words of God; for this cause ye hear them not, be-\\ncause ye are not of God. The bitterness of their antag-\\nonism to Christ breaks out in the words Say we not\\nwell that thou art a Samaritan and hast a devil? They\\nare soon certain of it, and take up stones to cast at him.\\nThe greatest Christian philosopher says in the Roman\\nletter: I say the truth in Christ, I lie not, my con-\\nscience bearing witness with me in the Holy Spirit, that\\nI have great sorrow and unceasing pain in my heart. For\\nI could wish that I myself were anathema from Christ\\nfor my brethren s sake, my kinsmen according to the\\nflesh, who are Israelites, whose is the adoption, and the\\nglory and the covenants, and the giving of the law, and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0168.jp2"}, "169": {"fulltext": "THE THREE WORLD SPIRITS 165\\nthe service of God and the promises, whose are the fathers,\\nand of whom is Christ as concerning the flesh, who is\\nover all God blessed forever. Amen. Such a pro-\\nfound national feeling had never been uttered before, nor\\nhas it since. And if Paul could have seen a ray of hope\\nfor his brethren, the Israelites, does any one suppose\\nthat he could have consented to be anathema from Christ\\nfor their sake? If the theory of evolution is true, then\\nPaul must have considered it a fathomless descent instead\\nof an uninterrupted progress it was the evolution of\\ndespair where the door of hope is shut.\\nBut we will let him tell us why they are in this hope-\\nless condition. Israel following after a law of right-\\neousness did not arrive at that law. Wherefore? Be-\\ncause they sought it not by faith, but, as it were, by\\nworks. And hence it came to pass that the problems\\nof the external visible life were the subjects of their\\nmetaphysical distinctions and refinements. Read the\\nSermon on the Mount for an overwhelming exposure of\\nthe manner in which the true spiritual life was denied its\\nproper recognition for the sake of the traditions or spec-\\nulations of the past, and present carnal and material con-*\\nsiderations. Note in how many instances the Great\\nTeacher exposed their illogical, hypocritical interpreta-\\ntions and convicted them of making void the command-\\nment of God for the sake of their traditions. It is in this\\ntreatment of the law that the tap root of their unbelief is\\nlaid bare. Why did they not say with Paul Let God be\\ntrue though every man thereby becomes a liar. This\\ntreatment of the will of God began in the garden of\\nEden and has been repeated in every so-called philosophy,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0169.jp2"}, "170": {"fulltext": "166 THE E VOL UTION THEOR I\\nscience, speculation or human dogma that has since in-\\nvalidated the truths or commandments, the facts or pre-\\ncepts of revelation. Was God in their consciousness un-\\nveiling what he wrote in the soul when he made it\\nThe apostle continues Brethren, my heart s desire\\nand my supplication to God is for them, that they may\\nbe saved. For I bear them witness that they have a\\nzeal for God, but not according to knowledge. For being\\nignorant of God s righteousness, and seeking to establish\\ntheir own, they did not subject themselves to the right-\\neousness of God. Again, By the works of law shall\\nno flesh be justified in his .sight, for through the law comes\\nthe knowledge of sin. It follows from this that the\\nmost slavish observance of what had been prescribed as\\nthe works of the law by the traditional teachers of Israel\\nfailed to secure a type of life that saves. The reason\\nappears when we read Whatsoever is not of faith is\\nsin, and with the heart man believeth unto right-\\neousness.\\nSo that we have before us a single condition, a radical\\nomission, in the attempt to build up a type of life that\\nwould be justified or counted righteous by God, and this\\nomission vitiates, defeats, the entire result converts it\\ninto sin. And we remember the sentence in another\\nplace: Without faith it is impossible to please God.\\nAnd, hence, the branches of the tame olive were broken\\noff because of unbelief. But now how did the case stand\\nwith the wild olive?\\nBecause of its more favorable opportunities and greatly\\nsuperior influences this much attention has been devoted\\nto the life of the Jew as Christ found it. It presented", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0170.jp2"}, "171": {"fulltext": "THE THREE WORLD SPIRITS 167\\nto his penetrating vision a barren result, a hollow mock-\\nery, zeal without knowledge, the taxing of all human in-\\ngenuity to appear righteous while they took the standard\\nof righteousness from the eyes of men and not from the\\neyes of God by a living faith. The worst passions and\\nprejudices were permitted to flourish in the heart, while\\nit was believed that righteousness consisted in the fanat-\\nical, slavish observance of the outward forms of law.\\nBrood of vipers, whited sepulchers, adulterers and mur-\\nderers, blind and leaders of the blind, fools and hypo-\\ncrites, were not empty epithets, but well sustained ar-\\nraignments of the age. By the side of this we now place\\nin a few words a far more hopeless picture for the Gentile\\nwas without God and without hope in the world He\\ndid not choose to retain God in his knowledge and God\\ngave him his choice. He permitted him to_ wander in his\\nown way, and yet followed him with the material evi-\\ndences of his loving kindness in that he did good and\\ngave them rains from heaven and fruitful seasons and\\nfilled their hearts with food and gladness. Yet they\\nbecame vain in their imagination and worshiped and\\nserved the creature rather than the Creator. His fool-\\nish heart was darkened. Instead of the outward forms\\nof righteousness, the open, unblushing forms of vice were\\neverywhere practiced, both in public and in private. One\\nwriter declares, Virtue is not only rare, it has ceased to\\nbe. Another says, When the people lift up their hands\\nto pray they lift them up to prostitutes, because cour-\\ntesans, like Phrene, had offered themselves and were ac-\\ncepted as models for the images of favorite goddesses, espe-\\ncially Venus. They thought of the world as animated in", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0171.jp2"}, "172": {"fulltext": "168 THE EVOLUTION THEORY\\nall its parts and every part a god. The gods were male and\\nfemale, were born as men are, and practiced all the vices\\nof mortals the oldest theory of evolution. So that sin\\nas sin was unknown to the heathen mind. They felt its\\nwretchedness but not its guilt; so that one writer declared,\\nWe can neither bear our vices nor their remedies. He\\nnever knew any other than a physical or legal remedy.\\nThe idea of a reformation proceeding from faith in a\\nholy God had no place in his philosophy. Repentance\\ntowards God and forgiveness of sin were unknown ele-\\nments in the formation of character. And the only\\nstandard of life was the exaggerated character of men at-\\ntributed to the gods. Men are mortal gods, the gods\\nimmortal men, says one of their philosophers.\\nFor about 2300 years this wild olive tree has grown\\nin the luxuriant lap of nature. The fairest portions of\\nthe earth have yielded up their strength to it. All that\\nthe forces of matter radiating from mountain and vale,\\nrivers and seas, fertile plains and friendly climes, or from\\nthe fairest skies by day and the brightest stars by night,\\nand the warmth and energy of an almost endless spring-\\ntime and summer all, I say, that the forces of nature\\ncould do in determining the quantity and character of\\nthe fruit of the wild olive tree has been done. Environ-\\nment had its greatest opportunity. If there is such a\\nthing as an evolution in the world, then we certainly\\nwould find it here. And yet the fruit of this tree is bit-\\nten its taste is death.\\nThe greatest cities of the most fruitful valleys of the\\nold world proved to be the tombs of the gods of stone, of\\nwood, of clay, of silver and of gold; and, also, of the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0172.jp2"}, "173": {"fulltext": "THE THREE WORLD SPIRITS 169\\nnations that worshiped them. Their life, their worship,\\ntheir pomp and glory, lie buried under the ruins of their\\ntemples and palaces. This is history. It began in the\\npresumptuous, God-defying undertaking at the tower of\\nBabel. There heathenism began. About 2300 years is\\nlong enough for a full and fair experiment. It was free,\\nfor God permitted the nations to wander, each in his\\nown way. Let evolutionists consider what they do when\\nthey claim the results for their theory when they iden-\\ntify God and man. For we have here the history of the\\nsad and hopeless struggle of by far the greater portion\\nof the race, under the most favorable circumstances, to\\nsave themselves upon a purely material basis. Faith in\\na spiritual Ruler and Creator of the universe was aban-\\ndoned at the outset of this assumed evolution. Is it\\npossible to evolve what was not at first involved in the\\nfaith and hope and love of the heart of man?\\nThe inspired apostle teaches us the philosophy of this\\nhistory in these Words That ye no longer walk as\\nthe Gentiles walk in the vanity of their mind, being\\ndarkened in their understanding, alienated from the life\\nof God through the ignorance that is in them, because\\nof the hardness of their heart, who being past feeling,\\ngave themselves up to lasciviousness to make a trade of\\nall uncleanliness with greediness.\\nThe theory that the salvation of man depends upon\\nhis evolution under the influence of conditions already in\\nhis possession, thus rendering divine, miraculous interpo-\\nsitions from without historically unnecessary and untrue,\\nis again, in the case of the Gentile also, as well as the\\nJew, thus shown to be contradicted by the facts. Indi-\\n12", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0173.jp2"}, "174": {"fulltext": "170 THE EVOLUTION THEORY\\nvidual exceptions in either case do not invalidate the\\nresults to which we have been led. The results are both\\nnegative, i. e., opposed to righteousness and hence posi-\\ntively evil. The arenas in which they are worked out\\nare different, but the principle underlying each is the\\nsame unbelief. The Jew strained out the gnats while\\nhe swallowed camels, but the Gentile had no eye to see\\nthe difference between them and plunged headlong into\\nthe enjoyment of all visible, sensuous and animal pleas-\\nures. The Jew scrupulously sought to avoid contamina-\\ntion from the touch of things unclean, but the Gentile\\noffered swine in sacrifice to Jupiter and poured the broth,\\nmade from the flesh, about the sacred courts of Jehovah s\\ntemple and polluted the Holy of Holies with filth. Thus\\ntwo irreconcilable national forces are in the world for all\\nthe nations agreed in the fundamental principle of their\\nreligions and in hating and oppressing the Jew. Even\\nthe Jews and their nearest neighbors, the Samaritans,\\nhad no dealings one with another. The hope of the Jew\\nwas that the Messiah would subdue all the other nations\\nand give their glory to him. The Gentiles relied upon\\nbrute force as the fundamental law of nations and con-\\nquered and enslaved all whom they could bring under the\\nyoke, statesmen and philosophers, mothers and babes,\\nalike. No mortal arm was strong enough to stay or\\neven direct the course of these two foes, so that harmony\\ncould exist between them, and the world have peace.\\nThe universally accepted history of both Jews and\\nGentiles fully corroborates the inspired writers in their\\nstatement of causes. And if evolution is to be found\\nanywhere it ought to appear in the world spirit of zov-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0174.jp2"}, "175": {"fulltext": "THE THREE WORLD SPIRITS 171\\ntrolling national purpose, on the broad arena where na-\\ntions meet and display what is in them. We have studied\\nthe Jew and Gentile separately, and briefly compared\\ntheir spiritual condition with the teaching of Christ; let\\nus now look at them as nations.\\nThe Jews blindly and obstinately facing extermination\\nfrom sword and famine during the siege of Jerusalem by\\nthe Roman army under Titus is one of the most tragic and\\npathetic chapters in human history. It was a struggle on\\nthe side of the Jew for physical existence under the hollow\\nconception of national independence. The spiritual life\\nhad long since departed and Judaism emptied of the\\nspirit and purpose of the Abrahamic covenant had fallen\\nto the same level of existence as the other nations of the\\nearth. And, coming from opposite extremes, the two\\ngreat world forces meet for the last time in this terrific\\nstruggle. It was the last time the national energies of\\nthe Jews were concentrated in one supreme contest with\\nthe power of the Gentiles for independence. But the\\nnational purpose was shattered by the mad strife of fa-\\nnatical sects. Dr. Smith regards this as the most mo-?\\nmentous revolutionary epoch in the religious history of the\\nworld that ever was or ever shall be. He also says;\\nThe withdrawal of the Christians in a body to Pella\\nwas the extinction of spiritual life in the city, and the\\ndead forms of Judaism were now only fit to be swept\\nfrom the face of the earth as Christ had predicted. In\\nfact since 63 B. C, the spirit of national unity and integ-\\nrity had been dead murdered by rival aspirants to the\\nthrone, and betrayed by inviting Pompey, a heathen, to\\ndecide the issues between two contending brothers, aspir-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0175.jp2"}, "176": {"fulltext": "1 72 2 HE E VOL UTIO N THEOR Y\\nants to the throne of Judea, and between them and the\\npeople. Everybody knows how the wily Roman improved\\nhis opportunity to advance his own interests, from protec-\\ntion to conquest. So that in 37 B. C, by the aid of\\nRome, the son of Antipater, an Idumean prince who had\\nearned the title of being a devastator of the land. the\\nson of such a man became king of Judea. He was a\\nrepresentative of the worst elements of heathenism by his\\nbirth, his lawlessness, his climax of lust, inhumanity and\\nbrutality. And thus the scepter departed forever from\\nJudah; for Shilo came while he was king, and it was\\nHerod the Great who first sought to slay him. In what\\ndoes the evolution consist here? Where is the progress?\\nHow long would it require to reach the highest national\\ndestiny of man had he been left, without interruption, to\\nsuch influences as these? Was Christ mistaken when he\\nsaid you are of your father the devil, or will the evo-\\nlutionist say God was inextricably woven together with\\ntheir souls?\\nIt was in 70 A. D. that the Jew saw the overthrow of\\nJudaism, the destruction of Jerusalem and especially the\\nreduction to ashes of the great central shrine from whose\\ndivine appointments his religious life was fed. For\\nnearly forty years the church has been pursuing her mis-\\nsion of love. Churches praying for the peace and salva-\\ntion of men had been founded in the most populous re-\\ngions of the world by the apostles and converts of the\\nchurch at Jerusalem. But the Jews as a race never en-\\ntered into this development. Local fanaticism and the\\nleadership of ambitious deceivers and false pretenders to\\nthe Messiahship, frequently plunged the helpless masses", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0176.jp2"}, "177": {"fulltext": "THE THREE WORLD SPIRITS 173\\ninto the horrors of insurrection and rebellion against the\\npower of Rome. The pretender, Barcochba, inaugur-\\nated a rebellion which was carried on from 132 to 135\\nA. D., and it is estimated that 580,000 fell by the sword,\\nand that countless numbers perished by the calamities of\\nwar. In this period from Herod to Barcochba, not far\\nfrom one and one-half million Jews perished by the sword,\\nhundreds of thousands were driven into exile, and tens\\nof thousands were sold into slavery. With the same\\nfury that they resisted heathen rule, they oppressed the\\nchurch stoned Stephen, beheaded James and drove the\\ndisciples of Jesus, whom they had crucified, from their\\nhomes in Jerusalem into the wide world; but they went\\neverywhere preaching th gospel of peace and love. Read\\nthe words in which Paul utters his longing for the salva-\\ntion of his kinsmen and compare them with the spirit of\\nthe Jew during this entire period from the strife for the\\nthrone carried on between Hyrcanus and Aristobulus in\\n63 B. C. down to Barcochba, a period of nearly 200\\nyears and decide whether there was anything in it (I\\nmean the spirit that moved the nation) that could have\\nproduced such a life as Paul s. I need not say such a life\\nas Christ s. Yet no one denies that both lived in this\\nperiod. And yet according to the hypothesis of contin-\\nuous progressive change, the Christian church, with its\\nspirit and teaching, must have been produced by the spirit\\nof Judaism somewhere within these limits. Credat Ap~\\npelles quadrumanus, non ego.\\nIn the realm of thought there had been interpositions\\nthat would have saved the Jews from the calamities, had\\nthey been heeded. An interposition in this sphere is", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0177.jp2"}, "178": {"fulltext": "174 THE EVOLUTION THEORY\\ninfinitly more important to the race than those which\\nhave occurred in the sphere of matter, had they been in-\\ntended to stop there. Indeed both have the same purpose\\nin the divine plan the opening of the eyes of the under-\\nstanding, pointing out the path in which God would lead,\\nand helping men to a right choice.\\nFor more than fifteen centuries the warning voice of\\nMoses had said Moreover all these curses shall come\\nupon thee and shall pursue thee and overtake thee, till\\nthou be destroyed because thou hearkenedst not unto the\\nvoice of the Lord thy God, to keep his commandments\\nand his statutes which he commanded thee and they shall\\nbe upon thee for a sign and for a wonder and upon thy\\nseed forever. Because thou servedst not the Lord thy\\nGod with joy fulness, and with gladness of heart, for the\\nabundance of all things; therefore shalt thou serve thine\\nenemies which the Lord shall send against thee, in hun-\\nger, and in thirst, and in nakedness, and in want of aU\\nthings; and he shall put a yoke of iron upon thy neck,\\nuntil he have destroyed thee. The Lord shall bring a\\nnation against thee from far, from the end of the earth,\\nas swift as the eagle flieth a nation whose tongue thou\\nshalt not understand; a nation of fierce countenance,\\nwhich shall not regard the person of the old, nor show\\nfavor to the young and he shall eat the fruit of thy cattle\\nand the fruit of thy land, until thou be destroyed which\\nalso shall not leave thee corn, wine or oil, or the increase\\nof thy kine, or flocks of thy sheep, until he have destroyed\\nthee. And he shall besiege thee in all thy gates until thy\\nhigh and fenced walls come down wherein thou trustedst,\\nthroughout all thy land; and he shall besiege thee in all", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0178.jp2"}, "179": {"fulltext": "THE THREE WORLD SPIRITS 175\\nthy gates throughout all thy land, which the Lord thy\\nGod hath given thee. And thou shalt eat the fruit of thine\\nown body, the flesh of thy sons and of thy daughters,\\nwhich the Lord thy God hath given thee, in the siege and\\nin the straitness wherewith thine enemies shall distress\\nthee. And ye shall be left few in numbers,\\nwhereas ye were as the stars of heaven for multitude,\\nbecause thou wouldst not obey the voice of the Lord thy\\nGod. And the Lord shall scatter thee among\\nall people, from the one end of the earth even unto the\\nother; and there thou shalt serve other gods, which neither\\nthou nor thy fathers have known, even wood and stone.\\nAnd among these nations shalt thou find no ease, neither\\nshall the sole of thy foot have rest, but the Lord shall\\ngive thee then a trembling heart and failing of eyes and\\nsorrow of mind and thy life shall hang in doubt before\\nthee; and thou shalt fear day and night and shalt have\\nno assurance of thy life.\\nSo much of this is literally true of the condition of\\nthis most mysterious and yet everywhere visible race, at\\nthis very hour, that no one can entertain a reasonable\\ndoubt about the utterances of Moses being the result of\\ndivine interposition. And this interposition could not\\nhave been a conditon of the inner consciousness of the\\nnation; it must have been a voice outside and above it.\\nIt is blasphemous to identify Jehovah with the mental\\nstatus of this nation with these awful warnings before\\nus.\\nThese words have stood the test of almost 3600 years.\\nWithin that time the tombs of Egypt have received the\\ndry mummies of the kings whose throbbing brain once", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0179.jp2"}, "180": {"fulltext": "176 THE EVOLUTION THEORY\\ncommanded the armies of the Nile and filled the north\\nwith fearful apprehension of their enterprise and power.\\nBut, for more than 2500 years her people have been\\nthe basest of the kingdoms. Babylon rose from an ob-\\nscure past to be the seat of the greatest empire of the\\nthen known world under Nebuchadnezzar, and even after\\nit was taken by Cyrus, and became the capital of the Medo\\nPersian empire; but for many centuries it has been a\\nplace for pools of water and where wild beasts make\\ntheir dens in its buried palaces. Ninevah, the pride of\\nthe Assyrian, whose kings desolated the land of Israel\\nand many others, also is swallowed up in one vast mound\\nof earth and sand, swept upon it by the howling desert\\nwinds. Macedon rose like a meteor under Alexander\\nthe Great and lifted Greece into the blaze and glory of\\na universal empire, but like a meteor also disappeared.\\nIndeed her reliable historical records begin with her first\\nrecorded Olimpiad, 776 B. C. Rome began her career\\nabout the same time. She placed a crown of iron on the\\nhead of her kings, and with iron hands they conquered\\nthe world. The eagle was the banner which led her\\narmies and throughout the world its presence was the\\nbadge of conquest and of slavery. The siege and destruc-\\ntion of Jerusalem by the Romans is too plainly described\\nby Moses to need further identification than the universal-\\nly familiar account of that most harrowing and sorrowful\\nchapter in human history by Josephus. Yet through all\\nthese revolutions, the words of Moses stand firm. They\\nput into the thoughts of men 36 centuries ago motives\\nfor the faithful and joyful worship of Jehovah. All the\\nprophets added their warnings to these. Is it unreason-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0180.jp2"}, "181": {"fulltext": "THE THREE WORLD SPIRITS 111\\nable that a merciful God should seek to avert the calami-\\nties which he foreknows must follow a wrong choice by\\nhis people? His methods of influencing the actions of\\nmen have been educational from the beginning and hence\\nall the nations were warned by the prophets of Israel.\\nBut the thoughtful student of His faithful watchcare\\nwill need no further mention of examples of the inter-\\nposition by means of which He has put into the thoughts\\nof men through the prophets the lessons needed to guide\\nthem in choosing his paths and walking in his ways.\\nThat which was given for a sign and a wonder upon\\nthy seed forever is just as much a sign for us. We\\nupon whom the end of ages have come may see more\\nclearly the lessons taught by the interpositions of the\\ndivine will and intelligence, than those who live nearer\\nto the time of their occurrence if we will. They are\\nnow history in some parts, and in others are being fulfilled\\nbefore our eyes. The irreverence of this age, which robs\\nthese utterances of Moses and of other prophets of God\\nof their authorship and thus weakens or removes alto-\\ngether the faith we have in them as the words of God,\\nwill stand in the judgment without excuse, and the tes^\\ntimony of all past ages against them, in the form of ful-\\nfilled prophecy. Would Jehovah thus warn and threaten\\nhimself if he is identical with man or is personally im-\\nprisoned in his inner consciousness?\\nThe representation of this subject, however, would fall\\nfar short of being complete should we fail to add some\\nof the words of Christ which illustrate it. As a faithful\\nshepherd he urged his flock to seek safety in flight when\\nthey saw the signs of the destruction of Jerusalem. These", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0181.jp2"}, "182": {"fulltext": "178 THE EVOLUTION THEORY\\nsigns he enumerated, and they were so manifest that,\\nwhen they appeared, the entire church in Jerusalem, num-\\nbering more than 5,000, left the city in a body and took\\nup their residence in Pella, a town east of the Jordan, in\\nwhat was known as Decapolis. The importance of this\\nlies in the clear distinction that the Master makes be-\\ntween his disciples and the nation of the Jews. The\\nlatter is abandoned to the cruel power of the invader,\\nbut the prophetic vision of Christ pierced the events of\\nforty years and interposes His word for the rescue of His\\nfollowers. So wide and deep was the abyss between\\nthe two type of life in the thought and feeling of Christ.\\nWas he mistaken then Are we now able to see, nineteen\\ncenturies since, how and where the church evolved out of\\nJudaism? I think not. Dare we close our eyes to the\\nfact that Christ was a new source of life to his church, as\\nhe taught He that believeth on the Son hath ever-\\nlasting life, but he that obeyeth not the Son shall not see\\nlife, but the wrath of God abideth on him? How could\\nthe wrath of God abide upon his own life in the soul\\nBut we will read. When ye see Jerusalem compassed\\nwith armies, then know that her desolation is at hand.\\nThere shall be great distress upon the land and wrath\\nunto this people. And they shall fall by the edge of the\\nsword and shall be led captive into all nations. And\\nJerusalem shall be trodden down of the Gentiles until the\\ntimes of the Gentiles be fulfilled.\\nO that thou hadst known in this day, even thou, the\\nthings which belong unto peace but now they are hid\\nfrom thine eyes. For the days shall come upon thee\\nwhen thine enemies shall cast up a bank about thee and", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0182.jp2"}, "183": {"fulltext": "THE THREE WORLD SPIRITS 179\\ncompass thee round and keep thee in on every side; and\\nshall dash thee to the ground and thy children within thee\\nand they shall not leave within thee one stone upon an-\\nother, because thou knowest not the time of thy visit-\\nation.\\nBoth Moses and Christ agree in making the calamities\\nwhich they foretell depend upon the conduct of the Jews,\\nMoses said, Because thou wouldest not obey the voice of\\nthe Lord thy God. Christ said, O Jerusalem, Jerusa-i\\nlem, thou that killest the prophets and stonest them that\\nare sent unto thee, how often would I have gathered thy\\nchildren together, even as a hen gathereth her chickens\\nunder her wings and ye would not The will of the peo-\\nple was opposed to the will of God and of his Son. They\\nrejected the things that belonged to peace, though offered\\nto them by the Prince of Peace. God and Moses and\\nChrist and his church are in the same line of develop-\\nment. The Jewish nation stands opposed to that develop-\\nment hinders and destroys it. Was God in the Jew\\nwhile he refused to believe his words, resisted and finally\\nkilled his Son?\\nExcept ye repent, ye shall all likewise perish, said\\nChrist. Therefore I will judge you, O House of Israel,\\nevery one according to his ways, saith the Lord God.\\nRepent and turn from all your transgressions, so iniquity\\nshall not be your ruin. Cast away from you all your\\ntransgressions, whereby ye have transgressed, and make\\nyou a new heart and a new spirit for why will ye die,\\nO house of Israel? For I have no pleasure in the death\\nof him that dieth saith the Lord wherefore turn and live\\nye, said Ezekiel, representing the voice of God by all his", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0183.jp2"}, "184": {"fulltext": "180 THE EVOLUTION THEORY\\nprophets from Moses to Christ. John, the forerunner\\nof the Messiah, said to the multitude who came to be\\nbaptized by him: O generation of vipers, who hath\\nwarned you to flee from the wrath to come. Bring forth\\ntherefore fruits worthy of repentance and begin not to say\\nwithin yourselves, We have Abraham to our father for I\\nsay unto you that God is able of these stones to raise up\\nchildren unto Abraham. And now also the axe is laid at\\nthe root of the trees every tree therefore that bringeth not\\nforth good fruit is hewn down and cast into the fire.\\nGod could not be represented by his prophet as hewing\\ndown what he had caused to grow out of the inner con-\\nsciousness of his people.\\nNow, this connected, consistent unity of prophetic\\nthought from Moses to Christ deals at every step with an\\nopposing, antagonistic, rebellious development going on\\nor foreseen in the hearts of men, and especially in the\\nhearts of the Jews. It presents the work of a faithful\\nteacher advancing from lesson to lesson as the pupils\\nwere prepared to receive it, with announcements of the\\nconsequences of disobedience. And hence repentance was\\nurged by the prophets and Christ alike, as necessary to\\nescape from a course of development which the prophets\\nhad foretold for sixteen centuries would lead to utter\\nruin. And what shall we say of a so-called science that\\nflies in the face of the Author of these revelations to the\\nhuman mind, and declares that there are no such things\\nas divine, superhuman interpositions in the history and\\ndevelopment of men outside of and above them? As al-\\nready said, an interposition in the realm of thought is of\\nthe highest importance to the race. For we have seen", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0184.jp2"}, "185": {"fulltext": "THE THREE WORLD SPIRITS 181\\nin another place that no race of men having lost the\\nknowledge of the true God has succeeded in recovering it\\nby their own exertions. The prophets uttered the\\nthoughts of God communicated to them for the instruc-\\ntion of men line upon line, precept upon precept, here\\na little and there a little. It is unreasonable to attempt\\nto construe history upon the hypothesis that a benevolent\\nCreator would not interpose both his omniscience and his\\nomnipotence to aid his creatures in reaching their highest\\ndestiny eternal life and bliss but, most unreasonable of\\nall, is the theory that engulfs the personality of the Cre-\\nator out of sight in the chaotic abyss of the inner con-\\nsciousness of nations and individuals.\\nShall it be said then that it is not scientific, that it is not\\nhistorical, thinking when we affirm that from Adam to\\nChrist there is an unbroken, harmonious and infallible\\nseries of divine, superhuman interpositions, external to\\nman, whose divine purpose was the upholding of the\\nAbrahamic covenant and to secure its miraculous fulfill-\\nment in Christ? Why drive the heart of the Infinite\\nFather out of the course of history instead of recognizing\\nit as the highest and noblest personal factor in it why do\\nthat and substitute for God an impersonal evolution?\\nFor where God and man are supposed to be identical,\\nthe objective personality of God is blotted out, and he is\\nsubmerged in the personality of man. He is robbed of\\nhis personal authority over the conscience, of his object-\\nive personal holiness, omnipotence and omniscience, and\\nis identified with all the perverted acts of man s intellect,\\nfaith, conscience, affections and will.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0185.jp2"}, "186": {"fulltext": "182 THE EVOLUTION THEORY\\nIt follows, therefore, from the historical facts found\\nin both these lines of development that the Jews as a\\nnation failed to meet the requirements of the divine pur-\\npose in the history of the world, and were, for that reason,\\nrejected in the plans of Christ to save the world by the\\nobedience of faith. It is also clear that the word of Je-\\nhovah has not failed, and that it still stands. If Jehovah\\nhad identified himself personally with his chosen people,\\nentered into personal identity with them, instead of show-\\ning forth his majesty and glory in such ways as to remain\\nthrough all their history an object of faith, whose holi-\\nness did not permit the unclean to come into his presence\\nthen we would have the absurd spectacle of the failure of\\nJehovah to accomplish his purpose, though personally\\nresiding in the consciousness of his people, while his\\nword endures forever.\\nIsaiah said, My thoughts are not your thoughts, nei-\\nther are your ways my ways, saith the Lord. For as the\\nheavens are higher than the earth, so are my ways higher\\nthan your ways, and my thoughts than your thoughts.\\nFor as the rain cometh down, and the snow from heaven,\\nand returneth not thither, but watereth the earth, and\\nmaketh it bring forth and bud, that it may give seed to\\nthe sower and bread to the eater so shall my word be\\nthat goeth forth out of my mouth. It shall not return\\nunto me void, but it shall accomplish that which I please\\nand it shall prosper in the thing whereunto I sent it.\\nThis message is true and life-giving today. It is an ex-\\nternal revelation of the thoughts and purposes of the\\nLord God, who is external to man. It is not an expres-\\nsion of a divine-human consciousness; it is divine", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0186.jp2"}, "187": {"fulltext": "THE THREE WORLD SP IRITS 183\\nintelligence and feeling watering the arid, impoverished\\nsoul of the unbelieving, the rebelious human heart, which\\nhas wasted its inheritance. Jehovah knows the effect-\\niveness of divine truth and love in the court of reason and\\nhe gives to the human heart and understanding what\\nthey had lost as freely as he gives the rain and snow to\\nthe earth that it may bring forth and bud.\\nThere is progress in the giving of the word that goeth\\nforth out of the mouth of Jehovah but it is not progress\\nby means of forces resident in man it is the progress\\nof the wise schoolmaster who presents the lesson as the\\npupil is prepared to receive it. We can, now, since Christ\\ncame, see the unity, harmony and fitness of the complete\\ncourse. This course is objective now and was given in\\nobjective forms as originally taught. As we have seen,\\nthe Jew failed to comprehend it, by his speculations made\\nvoid the commandment of God, and took to himself\\nseven spirits more wicked than the first. But God s\\nword went on to its fulfillment notwithstanding. We\\ncan see that fulfillment in some of the most important\\nchapters in the history of the past and it is the greatest\\nliving force of the present. God s word is not evanes-\\ncent and transitory When Israel failed, turned back in\\ntheir hearts to Egypt, and Jehovah condemned them to\\ndie in the wilderness without seeing the land of Canaan,\\nhe said, hopeless as the prospect would seem to human\\neyes, Truly as I live all the earth shall be filled with the\\nglory of Jehovah. According to the Evolution of Chris-\\ntianity the church presents an arrested Christian develop-\\nment, already, about the beginning of the fifteenth cen-\\ntury; the development of Judaism, as we have learned", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0187.jp2"}, "188": {"fulltext": "184 THE EVOLUTION THEORY\\nfrom history, was arrested more than two thousand years\\nago; and the great heathen races of the past have long\\nsince perished, and those that remain have made no prog-\\nress for thousands of years. And it is the conviction of\\nall, whose souls have been watered and made fruitful by\\nthe word of Jehovah, that the heathen of today will never\\nmake any progress into a new intellectual, moral and\\nspiritual life until their souls have been watered, too, by\\nthe same word. The believing, obedient soul has an ex-\\nperience caused by the reception of this objective expres-\\nsion of the thoughts, feelings and purposes of God, which\\nought to count for something in the study of phenomena,\\nespecially since these phenomena are as general as the\\npresence and reception of the teaching of the Bible. For\\nas the earth brings forth and buds only within the\\narea of the rain and the snow, so it is in the area of the\\nfruitfulness and progress of the human soul. You can\\nlocate the boundaries within which the Bible is believed\\nand read by drawing a line around about the great civil-\\nizations of the world. Within that area you find a pure\\nstandard of religious, moral and spiritual life, you find\\nsteady progress in learning and all the useful arts you\\nfind the best that the race has produced. The Evolution\\nof Christianity ought to have told its readers why the\\nso-called Christian development was arrested. Every-\\nbody knows that this development which the Evolution\\nof Christianity calls Christian prohibited the reading\\nof the Bible, and that those who read it and kept it, con-\\ncealed it from the inquisitor, even making little recesses\\nin the walls of their houses for that purpose. The Spirit\\nand life of God abandoned (if they ever entered) the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0188.jp2"}, "189": {"fulltext": "THE THREE WORLD SPIRITS 185\\nchurch of Rome as a development the Spirit of God\\nwill not go where His word does not or cannot go. The\\nSpirit of God was with the Waldenses and the Hugenots\\nand the unknown thousands who for the sake of their\\nfaith in the word of God fled from their homes to escape\\nthe inquisitor, the Duke Alvas, the massacres of St. Bar-\\ntholomew s day, oppressions and robberies of every kind.\\nGod and Christ and the Holy Spirit lived by faith in the\\nhearts of these believing victims of the bloodiest tyranny\\nthe world ever knew. And yet to save the false assump-\\ntions of the Christian evolutionist we are asked to be-\\nlieve his further naked assumptions that the pause in\\nthe career of this monster of ungodly and un-Christian\\nassumptions is an example of arrested Christian devel-\\nopment. Everybody not enslaved by a theory knows\\nthat it was the light turned upon this hideous monster\\nby Luther s translation of the Bible into the language\\nof the common people that caused this pause, and in\\ndoing that fertilized the soil of the human heart with\\nthe conviction of personal liberty in matters pertaining\\nto religious belief and conscience. The conviction that\\nthe Bible is the only source and an external source of\\nreligious life has grown with the years during which\\nit has been freely used and universally read. This convic-\\ntion lies at the foundation of all missionary work, Bible\\nprinting and preaching, Bible schools and Sunday schools.\\nNeither the Christian religion nor Christian civilization\\nhas come to races that have not received the Bible. In\\n1896 the British and Foreign Bible Society published\\nBibles, Testaments and bound portions of the Bible\\nto the enormous number of 3,970,439, and the whole num-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0189.jp2"}, "190": {"fulltext": "186 THE EVOLUTION THEORY\\nber issued since 1804 reaches 146,366,669. In three hun-\\ndred and twenty languages and dialects this message from\\nthe invisible Father of Spirits is borne to his children in\\nall parts of the earth. From 1884 to 1896, 5,956,958\\ncopies of the New Testament alone were issued. Of\\nOxford Bibles an average output is 200,000 copies per\\nweek, and the shipments to America alone, for the same\\ntime, are five and one-half tons, and are increasing. Are\\nthese phenomena which represent the movements of more\\nthan 150,000,000 minds and hearts of the best men and\\nwomen on earth to be accounted for by saying that the\\ncontents of this Book are evanescent and transitory?\\nNo one thinks so unless he is blinded by a theory which\\ncannot bring phenomena into causal connection among\\nthemselves.\\nOnly one more question and we close this chapter. Do\\nnot arrested developments, that have been standing where\\nGod s lightning struck them for four centuries, for twenty\\ncenturies and more, without any sign of continuous pro-\\ngressive change do not such phenomena demonstrate\\nthat the forces by means of which progress is brought\\nabout ar\u00c2\u00a3 not resident? Do they not demonstrate that,\\nif they ever were resident, they have long since departed\\nWhat but the obedience of faith in Jesus, on the part of\\nboth Jew and Gentile, can bring into that relation to the\\nFather and the Son and the Holy Spirit; for which\\nChrist prayed Neither pray I for these alone, but for\\nthem also who shall believe on me through their word,\\nthat they all may be one, as thou Father art in me and\\nI in thee, that they also may be one in us; that the world\\nmay believe that thou hast sent me. This unity is not", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0190.jp2"}, "191": {"fulltext": "THE THREE WORLD SPIRITS 187\\nto be sought in the unveiling in human consciousness\\nwhat God wrote in the soul when he made it but in us\\none in us, and the great practical end to be gained is\\nthat the world may believe that thou didst send me;\\nand through their word they shall believe on me This\\nis the glory of the Christian, to be in the Father and in the\\nSon and the Holy Spirit in him; and, if he comprehends\\nhis position and his mission, he can sing:\\nThe Prince of salvation in triumph is riding,\\nAnd glory attends him along his bright way;\\nThe news of his grace on the breezes is gliding,\\nAnd nations are owning his sway.\\nRide on in thy greatness, thou conquering Savior!\\nLet thousands of thousands submit to thy reign,\\nAcknowledge thy goodness, entreat for thy favor,\\nAnd follow thy glorious train.\\nThen loud shall ascend from each sanctified nation\\nThe voice of thanksgiving, the chorus of praise\\nAnd heaven shall re-echo the song of salvation\\nIn rich and melodious lays.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0191.jp2"}, "192": {"fulltext": "188 THE EVOLUTION THEORY\\nCHAPTER V.\\nTHE DIVINE METHOD OF IMPARTING SPIRITUAL\\nLIFE TO THE SOUL OF MAN.\\nLife antedates all progress, and evolution only traces\\nprogress. The evolutionary theologian, then, must be-\\nlieve that the spiritual life shows itself in continuous\\nprogress according to an orderly and regular sequence;\\nbut his belief in evolution will throw no light whatever\\non the secret of that life which antedates spiritual pro-\\ngress. He must believe that this spiritual force is res-\\nident in humanity; but how came it to be resident in\\nhumanity, evolution cannot tell him. The Evolution of\\nChristianity.\\nThe principal interest we have in giving this quotation\\nis the declaration that this spiritual force, that life that\\nantedates spiritual progress, is resident in humanity, and\\nthat spiritual force and spiritual life mean the same thing.\\nIt would contribute nothing now to our purpose to point\\nout the ambiguity in the use of the word life. The\\nmind of the author of these sentiments gives some evi-\\ndence of falling away from this confidence near the close\\nof his book. He says Thus the animal is, while man", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0192.jp2"}, "193": {"fulltext": "THE DIVINE METHOD 189\\nnever is, but always becoming. Whence did he receive\\nthis divine, this immortal, this undying, this illimitable\\nlife? Is the author of the first chapter of Genesis cor-\\nrect? Did God at some moment in man s upward career,\\nby an instantaneous act, breathe the breath of divine life\\ninto man Or are we to accept the theory of the radical\\nevolutionists, as interpreted by Le Conte and Darwin, and\\nbelieve that this higher nature of man was developed out\\nof the lower animal instinct, as the body of men out of an\\nearlier and inferior form? This latter hypothesis must\\nbe regarded as yet among the unproved hypotheses of\\nscience with more at present, it seems to me, against than\\nfor it. But the question is one of science, not of religion,\\nand we may well leave it for science to determine.\\nWe are thankful that there seems to be some hope for\\nthe author of Genesis. lie may be correct if the scientific\\nexperts fail to prove that the unreasoning instincts of ani-\\nmals have been evolved into the reason, moral and spirit-\\nual nature, the higher nature of man. But it has al-\\nways been understood by the best men and the best think-\\ners that religion had to do chiefly with the higher nature\\nof man, and that the production and cherishing of its\\ndivine, immortal, undying, illimitable spiritual life was\\nits sole aim. But the evolutionist is not concerned about\\nthe question whence this life? He simply imagines\\nthat he, in common with all mankind, possesses it that\\nit is a resident force in humanity and hence the apathy.\\nHence, also, this idea I believe that the notion of sec-\\nondary causes, proceeding from a great First Cause, must\\nbe set aside. Now let us read a little from the philoso-\\nphy of the Stoics Matter is the passive ground of", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0193.jp2"}, "194": {"fulltext": "190 THE EVOLUTION THEORY\\nthings, the primary substratum of divine activity God is\\nthe active and building force of matter, residing in it and\\nessentially combined with it; the world is the body of\\nGod, and God is the soul of the world. The world has\\nno existence for itself; it is not a finite existence, exist-\\ning for itself, it is produced, animated, ruled by\\nGod; it is a great living thing whose rational\\nsoul is divinity; everything in it is equally divine, be-\\ncause the divine energy uniformly pervades everything;\\nGod is in it as the eternal necessity, which causes all\\nthings to follow each other according to an unchangeable\\nlaw. The already often repeated declarations of the\\nEvolution of Christianity, setting forth the same concep-\\ntions of the relation of God to the world and to man will\\nbe readily recalled. These conceptions formulated 340\\nB. C, so nearly repeat what we have grown so familiar\\nwith in the Evolution of Christianity, we feel no hesita-\\ntion in asking: wherein does the progress consist? It\\nis a legitimate subject of investigation to find how two\\nmen separated by two thousand two hundred and forty\\nyears could independently arrive at substantially the\\nsame conclusions on a subject of such vital importance.\\nSuch phenomena do not conform to the evolutionary for-\\nmula requiring continuous progressive change. The\\nphenomena of the mind of the evolutionist himself are an\\nexception to his law, and hence, on his own authority,\\nthe law does not exist. But aside from the identifi-\\ncation of the philosophy of Zeno, the founder of one\\nof the oldest pantheistic systems, with which the Grecian\\nmind was familiar identifying this with the fundamental\\nassumptions of the Evolution of Christianity I have no", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0194.jp2"}, "195": {"fulltext": "THE DIVINE METHOD 191\\nfurther use for these extracts than to refresh the memory\\nof the reader with the assumption that spiritual life,\\nor spiritual force, is resident in humanity. It is my\\nobject to state briefly as I can the divine method of be-\\ngetting spiritual life in the soul of man.\\nIn this last chapter it will be proper to restate some of\\nmy leading affirmative answers to the assumptions of ev-\\nolution, especially the Evolution of Christianity, before\\ngiving the last argument.\\nThe first step was to point out that the evolutionary\\nformula accepted from the hands of professed evolution-\\nists by the author of the Evolution of Christianity was\\nan impracticable hypothesis and that for this reason a\\nlarge number of unheard of subsidiary assumptions were\\nmade to aid in carrying it through. As a consequence\\nit was claimed that the evolution could not be Christian,\\nsince it would be the product of unchristian conceptions.\\nBy the testimony of the race it was shown that the phe-\\nnomena of the world as presented in animate and inani-\\nmate nature have been uniform and have not indicated\\ncontinuous progressive change, and the same thing was\\nshown to be taught by science in the invariability of the\\nsum total of the energy of the material universe, which\\ncannot be increased nor diminished except by an external\\nagent, and it follows that the material universe, as far as\\nwe know it, issued from chaos possessed of the same total\\namount of energy that it has today and hence, also, there\\nhas been no progressive change because the resident\\nforces were constant, and progress from lower to higher,\\ninto new life not possessed before, would require the inter-\\nposition of external agents, which is contrary to the evo-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0195.jp2"}, "196": {"fulltext": "192 THE EVOLUTION THEORY\\nlutionary formula. The formula, therefore, breaks down\\nfrom a lack of support in the known phenomena of the\\nuniverse, and the tendency points to a time in the future\\nwhen all phenomena shall cease. There are no witnesses\\nbut God, his Son, the Holy Spirit and the angels, of\\nwhat took place in Chaos.\\nIn the third chapter we reviewed the phenomena of\\nheathenism, to discover if possible the progressive\\nchange, for the Evolution of Christianity assumes that\\nall life is subject to its formula. We found heathenism\\nto be a complete negation of the evolutionary assumption\\nfor, following the universally accepted classification of\\nthe states of the soul under the intellect, the sensibilities\\nand the will, we found a continuous degeneration of the\\nsoul life, reproduced in the external life and culminating\\nin the death and decay of all intellectual, moral and\\nnational life. The personality of God was lost, nature\\nwas animated, and the life of man was indisiinguishably\\nlost in the life of the world. So that if the life of God\\nand his personal presence are in the soul if man and\\nGod are in very essence one, then it follows that the\\nassumed resident force in humanity, God himself, has\\nfailed to nroduce progressive change.\\nIn the fourth chapter it was found that a new world-\\nspirit differing from the spirit of Judaism, and especially\\nfrom the spirit of heathenism, entered history in the or-\\nganization of the Christian church. This development\\nhad a worM-wide mission, as was shown :n the conver-\\nsion and appointment of Paul to the office of an apostle.\\nThis mission was confined to opening the eyes of the\\nGentiles; the effect to be wrought in the Gentiles was", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0196.jp2"}, "197": {"fulltext": "THE DIVINE METHOD 193\\ntint they might turn from Satan to God; and the specific\\nact? in which this change was to be brought about were\\ncomprehended in the simple generalization, the obedience\\nof faith; no other type of life was recognized as the\\naim of the ministry of the apostles, nor was any other\\npermitted to enter into the development of the life of the\\nchurch. The faith from which this obedience springs\\nis faith in Jesus which, as adopted by himself for his\\nfollowers, reads: Thou art the Christ, the Son of the\\nliving God. Faith in this divine person, described In\\nthis proposition, became a new and living force in the\\nhearts ot those who accepted it It triumphed over every\\nworldly, selfish consideration and was as omnipotent as\\nthe arm of Jesus in the presence of death. It had the\\nassurance of divine acceptance, pardon, and the gift of\\nthe Holy Sprit, the moment the complete surrender was\\nmarie, in the obedience of faith to the authority of Jesus\\nChrist. B the authority of Jesus Christ, as testified by\\nthe Holy Spnit, baptism into the name of the Father and\\nof the Son and of the Holy Spirit consummated the turn-\\ning to God and gave the obedient, believing, penitent prod-\\nigal the personal assurance of a welcome home. These\\nare the plain declarations of the New Testament Scrip-\\ntures concerning the life of the Christian church and its\\nmission. It stands alone. While its purpose is to bring\\nlife to all, it receives life from none. It kills to make\\nalive. It smites the hate of Jew and Gentile with the\\nlove of Jesus and conquers both by its patience in suffer-\\ning, its unyeilding faith under torture and its joyful tri-\\numph in death. To say that such phenomena are ex-\\nplained by a spiritual force that is resident in humanity/", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0197.jp2"}, "198": {"fulltext": "194 THE EVOLUTION THEORY\\nobliterates all moral distinctions; and inseparably and\\nindistingn shably commingles the fountain of human\\nhistory. It is a satisfaction, nevertheless, to know that\\nthe distinctions that separate heathenism from Judaism\\nand both from the Christian church can be easily seen\\nand stated. We saw in this chapter that the human race\\nhad never endured fiercer conflicts, and that national\\nprejudice and hatred were never more bitter and unspar-\\ning, at the very time the church began her career, weak\\nas to numbers, obscure as to the greater part of her mem-\\nbers, and with no visible power on earth to sanction her\\nclaims or draw a sword in her defense; still, in the midst\\nof the commotions and dangers of war she went every-\\nwhere proclaiming her message of peace on earth and\\ngood will among men. Paganism sought to make an\\nally of this new power by putting its spirit into the body\\nof the church, but the result in about one thousand years\\nwas an arrested Christian development on the admis-\\nsion of the Evolution of Christianity. We have no hes-\\nitation in saying that it never was Christian in spirit.\\nBut Pagan or Christian, it is an arrested development;\\nJudaism presents the same phenomena and the surviving\\nheathen nations give no signs of progress; so that the\\nonly hope of those who have experienced the new life in\\nJesus, is to bear it to them, let it cost what it may.\\nBut now to our inquiry concerning this life and the di-\\nvine method of begetting it in the human soul. Briefly\\nstated it is simply this God gives his word. With this\\nwill agree the lives of Old Testament saints as well as\\nNew. They believed God and it was counted unto them\\nfor righteousness. This was just the relation between", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0198.jp2"}, "199": {"fulltext": "THE DIVINE METHOD 195\\nthe Creator and his creature man in the garden of Eden.\\nGod gave them his word. It remained for them to be-\\nlieve him and obey. What kind of being man would\\nhave been had he not been free in this matter, is so far\\nbeyond our knowledge and power of knowing, we would\\nbe wiser to try to rightly appreciate our freedom and use\\nit for the purpose it was bestowed upon us, than to con-\\ndemn the Creator for permitting the use of it in this par-\\nticular case. This much may be said, however little we\\nmay be able to comprehend of what our condition would\\nbe without freedom to choose or act, that we would rather\\nhave freedom with all the evils of its abuse than to be\\ndeprived of it. These remarks can be mentally enclosed\\nin parenthesis and we continue to consider that even\\nSatan respected the freedom of man and secured his pur-\\npose by bringing about a voluntary belief of his falsehood\\nand the consequent disbelief of God s truth. Man stands\\nor falls as he believes or disbelieves the word which Je-\\nhovah gives him. A man cannot stand long in the pulpit\\nafter he makes it clear that he does not believe the Bible\\ncame to us from God and has the sanction of his divine\\nauthority. Adam forfeited his place so near to God by\\nrejecting God and going over with his heart to Satan.\\nEvery man who knowingly sins does the same thing in\\nprinciple though there may be a difference in degree.\\nWe have the consequences to restrain us Adam had per-\\nsonal communion with his Creator and the delights of\\nEden; and, again, it may also be said, we have the evi-\\ndence that the Lord, the Lord God, is merciful and gra-\\ncious, long suffering, and abundant in goodness and\\ntruth, keeping mercy for thousands, forgiving iniquity", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0199.jp2"}, "200": {"fulltext": "196 THE EVOLUTION THEORY\\nand transgression and sin, and that will by no means clear\\nthe guilty; visiting the iniquities of the fathers upon the\\nchildren, and upon the children s children, unto the third\\nand to the fourth generation we have the evidence of\\nthis, but Adam knew only the joy of his personal presence.\\nThe experience of 6,000 years of the consequences of\\nsin and of God s dealings with the sinner is the best\\nTheodice. The obedience of faith was the type of life\\nthe Creator designed should have a home in the garden\\nand it is that type alone that will entitle the posterity of\\nAdam to return. The Church of Christ has more ground\\nfor an exalted, joyful enthusiasm than any other institu-\\ntion on earth; and its love for the lost members of the\\nrace should not be quenched by a heartless philosophy.\\nBut let us glance hastily along the line of the ancient\\nheroes of faith. Abel was rendered immortal in history\\nby obeying faith s promptings in the sacrifice he brought\\nto Jehovah. Enoch walked with God by faith, and was\\ndistinguished above all that generation by his translation\\nfrom earth and heaven. Noah believed God and obeyed\\nhis word in the building of the ark, and, with his sons\\nand their wives and his own, escaped the flood. On this\\nside its waters God gave him and his children a word of\\nhope for the future, a covenant pledging the continuance\\nof the regular order of nature and the return of seed-\\ntime and harvest. This required a high order of faith\\nwhile the desolation of the flood was still visible. Shem\\nby the prophetic blessing of his father was made a prince\\nover his brethren and their posterity. But when they\\nhad increased in numbers there was a great apostacy from\\nGod and rebellion against Shem for they said let us make", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0200.jp2"}, "201": {"fulltext": "THE DIVINE ME THOD 197\\nus a Shem and they commenced the building of a tower\\nwhose summit should reach the sky they started out in\\ntheir disbelief to provide for themselves. This was the\\nbeginning of heathenism. But in the line descended from\\nShem we find Abraham. God called him to leave his\\nnative land and kindred and go to a land he knew not\\nof, and he arose and went he believed and obeyed.\\nHere God gave him his word in a solemn covenant, a cov-\\nenant that has made a deeper impression on history than\\nall other influences combined. We are today rejoicing\\nin its blessings and promises. In thee and in thy seed\\nshall all the families of the earth be blest, God said.\\nPaul said that seed was Christ. Abraham believed\\nand obeyed in the ratification of the covenant and in\\nevery trial to which his faith was subjected, so that he\\nwas called the father of the believing. Concerning the\\noffering of Isaac some are offended the Evolution of\\nChristianity does not believe the story; but Isaac was a\\nchild of faith, given to Abraham against hope by an act\\nof omnipotence, he was the only heir of the covenant,\\nand Abraham s faith, shown in his purposed obedience,\\nfurnished the world with an object lesson having a double\\nsignificance. For Isaac and his posterity the lesson\\ntaught was the unquestioning obedience of faith. Abra-\\nham no doubt suffered as any father suffers in the pros-\\npect of the death of an only son; but he suffered more\\nand from higher considerations than ever entered any\\nother human heart. He was the only heir who could in-\\nherit the promises of the covenant, and yet God had given\\nhis word, and Abraham could not consent that he would\\nlie If he wishes this son back again I know now that", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0201.jp2"}, "202": {"fulltext": "198 THE EVOLUTION THEORY\\nhe can give me another. All the descendants of Abra-\\nham through Isaac could not fail to see that it was the\\nunfaltering faith of their great ancestor that saved Isaac\\nand hereby brought them within the provisions of the\\ncovenant. The other lesson is prophetic and points to the\\ntime when the true Seed would be led to calvary and\\nwould make his life an offering for sin. There is an\\nunearthliness in Abraham s answer to Isaac s question,\\nWhere is the lamb for a burnt offering? He replied,\\nMy son, God will provide himself a lamb for a burnt\\noffering. May it not be that the friend of God was\\npermitted to see God s own Son on calvary as the lamb\\nthat taketh away the sins of the world. During this\\nage from Adam to Moses the government and religion\\nwere patriarchal the father of the family was priest, seer\\nand law-giver, and hence the dealings of God are di-\\nrectly with the patriarchs. Several of the most distin-\\nguished of these are mentioned, besides Abraham, like\\nMelchisedek, Job, Jethro.\\nBut we pass over the names of individuals to study the\\norganization of the posterity of Abraham as a nation.\\nThe same type of life is found here as in the garden and\\nin all the individuals we have named. To begin with,\\nMoses is selected and God gives him his word that he\\nhas come down to deliver his people from their afflictions\\nin Egypt and says to him: Come now, therefore, and\\nI will send thee unto Pharaoh, that thou mayest bring\\nforth my people, the children of Israel, out of Egypt.\\nMoses is staggered by the magnitude of the proposition.\\nBut three signs are given him which confirm his own\\nfaith; but he fears that he will not be believed by his", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0202.jp2"}, "203": {"fulltext": "THE DIVINE METHOD 199\\nkindred, and Jehovah instructs him to repeat the three\\n.signs in the presence of the elders and they will believe\\nthat the Lord God of their fathers, the God of Abraham,\\nthe God of Isaac and the God of Jacob has sent him.\\nThe simple issue which Moses was prepared to meet\\nwhen he called together the elders of Israel was whether\\nthey could be induced to follow Moses with the hope of\\nescaping from Pharaoh. Then were given the ten plagues\\nin which the Egyptians as well as Israel were made to\\nknow that Jehovah was the true God, because the power\\nof the gods of Egypt was overthrown.\\nThe evidence which Jehovah presented to the minds\\nand hearts of his people produced faith in the word sent\\nto them by the mouth of Moses, and they obeyed it.\\nThey crossed the Red Sea in obedience to this faith, and\\nafter some trials encamped at the foot of Sinai. Here\\nthey receive a permanent national organization which\\ncontinued in its essential features until about forty years\\nafter the Christian church was founded. The visible\\ncenter of this organization was the tabernacle the invisi-\\nble center was Jehovah, who was for all time in a special\\nand personal sense regarded as dwelling in the Holy of\\nHolies, enthroned upon the mercy seat which the faith\\nof the Christian now locates in heaven itself. This faith\\nwas not a sentiment, a superstition or fiction of the\\npriests. It was well founded. For when the tabernacle\\nwas completed, Jehovah manifested his presence and ac-\\nceptance in a glory that filled the tabernacle and a cloud\\nthat covered it. This occurred in the sight of all Israel\\nand produced such a faith that when the cloud rose the\\nwhole camp moved forward, and when it remained all", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0203.jp2"}, "204": {"fulltext": "200 THE EVOLUTION THEORY\\nIsrael remained in their tents. This was the obedience\\nof faith. And when a permanent location was found\\nand the temple was built, according to the general plan\\nof the tabernacle, its Holy of Holies became the visible\\ndwelling place of the God of Israel in the same special,\\naccommodated sense as it had been in the movable tent.\\nAnd the great yearly assemblies of all the people, from\\ndistant lands even, is a sublime spectacle of the energy\\nwith which the lives of this wonderful race of men were\\ncontrolled by the faith of their ancestors.\\nBefore we pass to the study of the Christian dispensa-\\ntion, this seems to be the proper place for some state-\\nments that were withheld at the first. This type of life\\nwhich we have just traced through four thousand years\\nis simple, though fundamental, in determining the reli-\\ngious conduct and growth of men. In its principle it is\\nunchangeable, however much the conditions may change\\nthat produce it. The history of those who present the\\nphenomena of the obedience of faith shows that they\\nnever understood that God, in whom they believed, was\\nwithin, in the soul of man, neither were his life nor\\nhis laws inextricably woven together with the soul of\\nman. God always approaches them from without as a\\ndistinct personality, gives them his word and confirms it\\nby visible external signs and expects men to believe and\\nobey him. This is the voluntary spontaneous response of\\nthe soul to divine evidence, presented in a message di-\\nrectly from the mouth of the Lord or from the mouth of\\na chosen and accredited agent; and usually the word is\\naccompanied by visible signs and demonstrations suited\\nto produce the conviction that God is its author. Thus", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0204.jp2"}, "205": {"fulltext": "THE DIVINE METHOD 201\\nthe phenomena of the spiritual life of the Old Testament\\nsaints are easily brought into causal connection among\\nthemselves.\\nIt will also become clear on a little reflection that life\\nand spiritual life are very different things; and, espe-\\ncially do both differ from the conception of spiritual\\nforce resident in humanity. When simple life is away\\nor extinct that in which it resided is dead, we say, it is\\nno longer capable of any kind of motion. What it is\\nthat is gone we do not know. When simple life leaves\\nthe body it soon returns to its original elements; but\\nnot so in the case of the loss of spiritual life; for this\\nlife belongs to the soul and the soul is then said to be\\ndead in trespasses and in sins, or one is said to be dead\\nwhile living. There is no evidence that the soul can\\ndie in any other sense; but there is evidence from the\\nbeginning to the end of the Bible that spiritual life\\ncomes to the soul only through the obedience of the\\nfaith which Jehovah causes by a divine message accom-\\npanied by divine proofs of its origin. Spiritual life,\\nthen, is not the soul of humanity, nor a force resident\\nin humanity; it is a right, spontaneous, trusting, joyful\\nmovement towards the gracious, ever blessed Father of\\nspirits it is abiding in him and seeking to know and do\\nhis will. The personalities are distinct and for that very\\nreason the blessedness of the relation is the greatest pos-\\nsible.\\nBefore taking up the methods pursued in the New Tes-\\ntament let us try to bring the present antagonism to the\\nsimple, unquestioning obedience of faith in Jesus, as\\n14", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0205.jp2"}, "206": {"fulltext": "202 THE EVOLUTION THEORY\\nPaul taught, and as the Old Testament taught, a little\\nnearer to us.\\nI fear that the fog and smoke of today s theories have\\nobscured the incalculable value of the method by which\\nthe life of the church is produced. To suggest my mean-\\ning Suppose a brother whom you never saw, of whose\\nhistory and death you were also ignorant, had made a\\nwill at his death by which you, on certain conditions,\\nwould be greatly benefited. He, before dying, commit-\\nted the knowledge of this will to a trusted friend, whom\\nhe had fully instructed in all its provisions. This friend\\nundertakes to find the heirs. But before he reaches you\\nhe finds that there are robbers and murderers interested\\nn defeating the purposes of the will and that they intend\\nto kill him. Before he dies, however, he prepares a sim-\\nple statement of the facts concerning your brother s birth,\\nlife and death, including the will, and accompanying it\\nwith instructions to guide you in securing your inherit-\\nance. After a long time a copy of this statement comes\\ninto your possession. You are glad and your first im-\\npulse is to proceed at once to comply with the instructions\\nit contains. But the lawyers come in and you show\\nthem the statement, notwithstanding you understand it\\nand you know it was meant for you. One of them says,\\nHad you not better investigate my theory concerning the\\noriginal sources from which this statement has evidently\\n(the theorist s clincher) been made up? Another says,\\nHad you not better consider my theory concerning the\\npossibility of the supernatural things spoken of in this\\ndocument before you commit yourself to it? Still an-\\nother says with much emphasis, I beg you to accept", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0206.jp2"}, "207": {"fulltext": "THE DIVINE METHOD 203\\nmy theory: That you are already in possession of the\\nconditions upon which the enjoyment of your inheritance\\ndepends. And in like manner others present their the-\\nories until you either accept the theories and throw away\\nthe only evidence you have that you ever had a brother\\nthat left a will in which you were most generously pro-\\nvided for, or you reject all the theories and believe the\\nonly evidence on earth that you had a brother who in his\\ndying moments remembered and loved you.\\nNow let us TRACE THE TESTIMONY CON-\\nCERNING JESUS, THE CHRIST. BACK INTO\\nTHE MINDS AND HEARTS OF THE APOSTLES.\\nThat testimony is in the writings of the ^lew Testament\\nor we have no such testimony.\\nThe apostles understood that they were witnesses.\\nPeter said on the day of Pentecost, 1Ks Jesus did God\\nraise up whereof we are all witnesses. Peter and John\\nAd again, Whether it be right in the sight of God to\\nhearken unto you rather than unto God judge ye: for we\\ncannot but speak the things which we saw and heard\\nPaul said in his defense at Jerusalem that Ananias said\\nto Hm, The God of our fathers hat! appointed thee to\\nknow his v ill, and to see the Righteous One and to hear\\na voice from his mouth. For thou shalt be a witness\\nfor him unto all men of what thou hast seen and heard.\\nTn I lie first letter to the Corinthians he says that after\\nhis resurrection Christ appeared to Cephas, then to the\\ntwelve, then he appeared to above five hundred brethren\\nat once, then to James, then to all the apostles, and last of\\nall to me.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0207.jp2"}, "208": {"fulltext": "204 THE E VOL UTION THEOR Y\\nThese are distinct appearances enough to fix the per-\\nsonal identity of Jesus, after his resurrection, in the\\nminds of his chosen witnesses with infallible certainty and\\nthe number of witnesses is so great that their testimony\\nis entitled to the acceptance and belief of all ages. No\\ntheory originating 1900 years since these witnesses lived,\\nand impeaching the witnesses, can be entertained with\\ndue regard for the qualification of the witnesses and the\\nnature of the testimony which they bore. For, in the\\nnature of things, the momentous events about which they\\ntestify could not be repeated, and they are not the legiti-\\nmate subjects of speculation, or hypothetical explanation,\\nso long after the witnesses have passed away. They\\neither occurred as testified or they did not occur at all.\\nThe supernatural cannot be confined to the limits of\\nfinite speculation; but the supernatural is the chief ele-\\nment of apostolic testimony.\\nBut let us see how precious this testimony was to the\\nwitnesses. John wrote, That which was from the be-\\nginning, that which we have heard, that which we have\\nseen with our eyes, that which we beheld and our hands\\nhandled concerning the word of life (and the life was\\nmanifested, and we have seen and bear witness, and de-\\nclare unto you the life, the eternal life, which was with\\nthe Father and was manifested unto us), that which we\\nhave seen and heard declare we unto you also. Paul\\nsaid, But we have this treasure in earthen vessels, that\\nthe exceeding greatness of the pozver may be of God, and\\nnot from ourselves. And hence he could say, But\\nthough we or an angel from heaven should preach unto", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0208.jp2"}, "209": {"fulltext": "THE DIVINE METHOD 205\\nyou any gospel contrary to that which we preached unto\\nyou let him be anathema.\\nThe intense anxiety with which Paul committed this\\ntreasure, the light of the knowledge of the glory of\\nGod in the face of Jesus Christ, to those who were to\\nsucceed him in the ministry of the gospel, can be seen\\nin his language to Timothy, saying, And the things\\nwhich thou hast heard from me among many witnesses,\\nthe same commit thou to faithful men, who shall be able\\nto teach others also. Again he said, charge thee in\\nthe sight of God and of Christ Jesus, who shall judge the\\nquick and the dead, and by his appearing and his king-\\ndom, PREACH THE WORD; for he knew that the\\ntime would come when they would not endure the sound\\ndoctrine, but would multiply teachers to suit their own\\nlusts. John in closing his revelation said, I testify unto\\nevery man that heareth the words of the prophecy of this\\nbook, if any man shall add unto them, God shall add\\nunto him the plagues which are written in this book and\\nif any man shall take away from the words of the book\\nof this prophecy, God shall take away his part from the\\ntree of life, and out of the holy city, even the things\\nwhich are written in this book.\\nBut why this profound regard for their testimony,\\nthis all-subduing consciousness of being witnesses for\\nChrist. Paul says in another place, My speech and my\\npreaching were not in persuasive words of wisdom, but\\nin demonstration of the Spirit and of power; that your\\nfaith should not stand in the wisdom of men but in the\\npower of God. Again, we received not the spirit of\\nthe world but the spirit which is of God, that we might", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0209.jp2"}, "210": {"fulltext": "206 THE EVOLUTION THEORY\\nknow the things that are freely given to us by God.\\nWhich things also we speak not in words which man s\\nwisdom teacheth, but which the Spirit teacheth. Thus\\na broad and unmistakable distinction is made between\\nthe theories and wisdom of men as a source of knowledge\\nand the revelation made to the apostles by the Holy\\nSpirit, as the only source of the knowledge of the wisdom\\nand purpose of God. This language of Paul could be\\nexemplified in many other scriptures, but it is unnecessary\\nto add here what the reader will readily find.\\nIt is important to note, however, that this work of\\nteaching the apostles by the Holy Spirit would be regard-\\ned the more seriously by them and would naturally im-\\npose a more sacred obligation upon them to teach others\\nthe same things, when they remembered the words of\\ntheir Master, saying, When he, the Spirit of truth, is\\ncome, he shall guide you into all the truth for he shall\\nnot speak from himself; but whatsoever things he shall\\nhear, these shall he speak; and he shall declare unto you\\nthe things that are to come. He shall glorify me; for\\nhe shall take of mine and shall declare it unto you. He\\nbegan this work in the miraculous demonstration of his\\npresence and power on the day of Pentecost. His per-\\nsonal interposition as a witness, sent according to the\\npromise of Christ, is unquestionably one of the controlling\\nfactors in the consciousness of the apostles from that day\\nonward. He was with them as a witness confirming their\\ntestimony by signs and wonders. And when their ma-\\nlignant persecutors were pressing them hard, they re-\\nplied, We must obey God rather than man. The God of\\nour fathers raised up Jesus whom ye slew, hanging him", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0210.jp2"}, "211": {"fulltext": "THE DIVINE METHOD 207\\non a tree. Him did God exalt at his right hand, to be a\\nPrince and a Savior, for to give repentance to Israel, and\\nremission of sins. And we are witnesses of these things;\\nand so is the Holy Spirit, whom God hath given to them\\nthat obey him.\\nOne more step: The universally admitted rule that\\nthe character of distinguished and specially qualified wit-\\nnesses is entitled to be received with great weight added\\nto the testimony they bear. Now if there are any wit-\\nnesses at all who have testified concerning Christ and\\nenumerated the facts in his life, death, resurrection and\\nexaltation, one of those witnesses is the Holy Spirit.\\nAnd the Holy Spirit is infallible He is the Spirit of\\nTruth. He was given without measure to Jesus, and by\\nHim He wrought the miracles of His public ministry. He\\nsaid to the unbelieving Jew, If I by the spirit of God\\ncast out devils, then is the kingdom of God come upon\\nyou. And on the day of Pentecost this same Spirit\\ncomes to the disciples of Jesus according to promise and\\nidentifies himself with them in delivering their testimony.\\nTo appreciate his advent to the little company of waiting\\nbelievers we must read his own explanation of the event\\nby the mouth of Peter. Being therefore at the right\\nhand of God exalted, and having received of the Father\\nthe promise of the Holy Spirit, he (Jesus) hath poured\\nforth this, which ye see and hear. Let us consider well\\nwhat this proposition contains. First, however, let it be re-\\nmembered that the personal, objective testimony of the\\nHoly Spirit is of no value in the estimation of the the-\\norist. The theorist does not hesitate to impeach the\\nSpirit for the sole purpose of getting rid of miraculous", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0211.jp2"}, "212": {"fulltext": "208 THE EVOLUTION THEORY\\nexternal interpositions. But can the theory lay hold\\nupon the invisible things that occur at the right hand of\\nGod Who among men knows the things of God who\\ncould testify concerning the exaltation of the Son at the\\nright hand of the Father? So that this most sublime\\nand potential truth in our knowledge of Christ and his\\nglory would have remained unknown to us but for the\\ntestimony of the Holy Spirit. And Christ sends him to\\nhis praying, waiting disciples for the purpose of adding\\nhis testimony and confirming theirs. And that the prom-\\nise of Jesus might be fulfilled he receives the Holy Spirit\\nof the Father that he may send him forth on this special\\nministry, as he taught his disciples while he was with\\nthem in the world But when the Comforter is come\\nwhom I will send unto you from the Father, even the\\nspirit of truth, which proceedeth from the Father, he\\nshall bear witness of me; and bear ye also witness, be-\\ncause ye have been with me from the beginning. And\\nnow if testimony acquires importance from the unim-\\npeachable character of those concerned in bearing it, what\\nmust we say of a theory that robs witnesses of the qualifi-\\ncations which are everywhere in the New Testament Scrip-\\ntures attributed to them; and converts the profound con-\\nsciousness of being qualified and commissioned to bear\\ntestimony concerning the things which their Master did\\nand taught, into an impersonal evolution, extravagant\\nenthusiasm, the creation of a myth, the result of rearing\\na superstructure upon a substructure whose existence is\\nwholly omitted from all they have written and is equally\\nunknown to history. What! Did not the Holy Spirit\\ncome from the presence of the Father? Did not the risen", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0212.jp2"}, "213": {"fulltext": "THE DIVINE METHOD 209\\nand exalted Savior send him according to promise Was\\nhe not prepared to answer the question uppermost in every\\nbelieving heart when the cloud received their risen Lord\\nout of sight? Did not the sons of the prophets wander\\nover the mountains in search of Elijah? And how many\\nwho had followed Christ from John s baptism to the as-\\ncension would have been overwhelmed with doubts and\\nlost in theories had not the Holy Spirit come to testify\\nthat their Master was with God at his right hand. These\\nthings about which the Spirit and the apostles bear testi-\\nmony are not conditions already in the possession of the\\nrace slumbering in the inner consciousness, waiting for\\nevolution.\\nStill another step The subject matter of the tes-\\ntimony of the Spirit and the apostles was not of human\\norigin. They comprehended this matter under what Je-\\nsus did and taught. But a few passages out of many\\nneed be quoted here.\\nConcerning his works Jesus said But the witness\\nwhich I receive is not from men for the works\\nwhich the Father hath given me to accomplish, the very\\nworks that I do, bear witness of me, that the Father hath\\nsent me. Again, the works that I do in my Father s\\nname, these bear witness of me. Again he shows his\\nwillingness to deal fairly with the unbelieving, saying, If\\nI do not the works of my Father, believe me not, i. e.,\\nthat he was the Son of God. A divine proposition must\\nhave divine proof to sustain it, and Christ offers to our\\nhearts divine works, supernatural deeds* not theories.\\nIf a theory could produce divine faith, Christ could have\\ninvented better ones than are put forward now 1900", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0213.jp2"}, "214": {"fulltext": "210 THE EVOLUTION THEORY\\nyears since he committed the testimony concerning his\\nbeing the Son of God to the human heart. He died for\\nbearing this testimony.\\nConcerning his teaching, Christ said He that\\nsent me is true and the things which I heard from him,\\nthese speak I unto the world. Again, My teaching\\nis not mine, but his that sent me. And again, When ye\\nhave lifted up the Son of man, then shall ye know that\\nI am he, and that I do nothing of myself, but as the\\nFather taught me, I speak these things. And he that\\nsent me is with me; he hath not left me alone; for I do\\nalways the things that are pleasing to him. I\\nspeak the things which I have seen with my Father.\\nNow ye seek to kill me, a man that hath told you\\nthe truth which I heard from God.\\nFor preaching and teaching these things done and\\ntaught by their Master the disciples also were persecuted,\\nhated, scourged, stoned, imprisoned, beheaded, exiled;\\nand the churches which they left behind them suffered\\nevery cruelty, torture and death the fiendish ingenuity of\\ntheir enemies, both Jews and Gentiles, could invent, for\\nnearly four hundred years. No pity was shown them in\\nthe ten bloody persecutions under the emperors of Rome,\\nand finally the tragedies culminated in the effort of Julian\\nthe apostate to exterminate them and restore the idol-\\natrous worship of the old empire.\\nNow what motive could have influenced men who did\\nnot see and hear these things, to invent them and proclaim,\\nthem as though they were eye-witnesses of them, in the\\nface of such opposition, persecution and death? Their\\nconsciousness of the truthfulness of their testimony must", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0214.jp2"}, "215": {"fulltext": "THE DIVINE METHOD 211\\nhave been stronger than their fears of their enemies, and\\neven death itself. If the Gospel is a myth, an evolution,\\nan invention or a lie, they could easily have escaped all\\nthese horrors by telling the truth.\\nAgain, how can we account for the impious audacity\\nthat must have controlled these false witnesses if they\\nwere false while fabricating a story that made God, His\\nSon and the Holy Spirit accomplices with them in orig-\\ninating and propagating their own inventions How can\\na consciousness of falsehood invent the most perfect sys-\\ntem of truth to be found in our world a thing which\\nreverent, truth-loving men would not dare to undertake?\\nBut the theorist explains by saying there is no objective\\ntruth; all truth is subjective. Hence The Absolute Be-\\ning, the God of man, is man s own being. The\\nknowledge of God is the knowledge of ourselves, for the\\nreligious object is within us. The Christian reli-\\ngion is the relation of man to his own being as to an-\\nother being. Religion is the dream of the hu-\\nman soul. So that the theory which is here substi-\\ntuted for testimony is the monstrous absurdity of the\\nabsolute identity of the subject and object or, as Prof.\\nStowe interprets it, the absolute identity of the thing\\nperceiving and the thing perceived. And he adds by\\nway of application Is God the creator of man, or is\\nman the Creator of God? The latter of course. The\\nhuman mind is the only development of God only by the\\nworkings of the human soul does God arrive at self*\\nconsciousness, and if there were no men there would be\\nno God.", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0215.jp2"}, "216": {"fulltext": "212 THE EVOLUTION THEORY\\nSuch a conception of the relation between God and man\\ndoes set aside all secondary causes God takes direct\\nand forcible possession of man; and instead of the sub-\\nlime conception of him, given the prophet in the words:\\nThus saith the high and lofty One that inhabiteth eter-\\nnity, whose name is Holy; I dwell in the high and holy\\nplace, with him, also, that is of a contrite and humble\\nspirit, to revive the spirit of the humble, and to revive the\\nheart of the contrite ones instead of this the Evolution\\nof Christianity teaches us to think of the life of God,\\nGod himself, his personal presence and power, in the\\nturbid stream of the life of humanity, the pure indistin-\\nguishably united with the impure, man and God in very\\nessence one. A philosophy that degrades God to ele-\\nvate man is a philosophy that will not hesitate to deify\\nman, a fact found as we have shown in both ancient and\\nmodern speculation.\\nOn the other hand, the divine method of begetting spir-\\nitual life exalts the faith and hope and love of the heart\\nof man to a high and holy personality; and Solomon\\nprayed at the dedication of the temple: But will God\\nindeed dwell on the earth? behold the heaven and heaven\\nof heavens cannot contain thee how much less this house\\nthat I have builded Thus the whole field of the imag-\\nination is purified and enlarged. It is no longer filled\\nwith the vile and corrupting conceptions of the heathen.\\nThe affections are also elevated and the humble and con-\\ntrite heart is comforted by him who sees the sparrow s\\nfall and numbers the hairs of our head.\\nChrist did not degrade this conception. He intensified\\nit, made the angels in heaven our anxious friends, God", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0216.jp2"}, "217": {"fulltext": "THE DIVINE METHOD 213\\nour Father, and heaven our home. The old Jerusalem\\nbecomes the New and the Lord God and the Lamb are\\nits light. The sun and the moon have ceased to be and\\na new heavens and a new earth, in which righteousness\\ndwells, mark the consummation of Jehovah s purpose\\nto destroy the works of the devil through his Son. We\\nknow more of heaven since the Son came into our world\\nfrom the glory he had with the Father before our world\\nwas, and Christ provided that this knowledge should not\\nbe lost. The same method is pursued to preserve this\\nfull, glorious conception of the Father as we have seen\\nfrom the beginning. Christ gives the Father s word, and\\nin that special sense is named the Word, and in his works\\npresents the proofs that the Father sent him and gave\\nhim commandment what he should say. He demon-\\nstrated his claim to being sent into the world as the\\nSon of God by the most remarkable series of exhibitions\\nof power the eyes of mortals ever witnessed. Sampson\\nin the temple of Dagon was blind and had to be led to the\\npillars on which the vast structure rested. But Christ\\nneeded no guide. He acted like one at home in a house\\n^f his own building. He began at the foundation and re-\\nvealed his dominion over the mineral world, and that his\\npower was the equivalent of all the processes of the life\\nof the vine. The fig tree, notwithstanding its luxuriant\\ngrowth, furnished the demonstration that all plant life\\nwas subject to his will. The wonderful draught of fishes\\nand the not-ridden beast on which he made his entry into\\nJerusalem, exhibit his control of the animal instincts;\\nhis feeding the multitudes with a few loaves and fishes\\nreveals his power over the chemical and atomic constitu-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0217.jp2"}, "218": {"fulltext": "214 THE EVOLUTION THEORY\\ntion of the bodies of both plants and animals when life\\nis gone.\\nHe never hesitated nor played the magician; he gave\\nthanks, distributed to his disciples and they to those who\\nwere set down. All eyes witnessed it, and they could\\nnot have been deceived in eating. But man was the great\\nobject of his coming. He demonstrated his authority to\\nsave from sin by first saving from its visible effects. He\\nhealed all manner of diseases of the body and brought back\\nlife to the dead, even calling Lazarus back after being four\\ndays in the grave. The unseen forces that beat upon us\\nin the storm and the waves were subdued to a great calm\\nby his command. The demons and evil influences from\\nthe unseen world under the control of Satan surrendered\\ntheir victims at his word. Gravitation even acknowl-\\nedged the power of his will while he walked upon the\\nwaves. And thus the whole area of human experience\\nand observation, hopes and fears, was touched by his\\npresence and by his power. These demonstrations prove\\nthat he knew the way to the pillars on which the material\\nuniverse rests and that all its forces are subject to his\\nwill.\\nThere is one question not yet answered by his works\\nthe great question concerning life and the future. Jesus\\nhad the power over life as well as over death. He said,\\nNo man taketh it from me, I lay it down myself. I\\nhave power to lay it down and I have power to take it\\nagain. He died on the cross, was buried, rose from the\\ngrave and ascended, being received by a cloud out of the\\nsight of his disciples. And now a problem is presented", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0218.jp2"}, "219": {"fulltext": "THE DIVINE METHOD 215\\nthat no human being can solve. The method by which\\nit is solved deserves most careful attention. Christ had\\ngiven His word that they who believed upon him would\\nhave eternal life, that He would raise them up at the last\\nday and prayed: Father, I will that they also, whom\\nthou hast given me, be with me where I am; that they\\nmay behold my glory, which thou hast given me; for\\nthou lovedst me before the foundation of the world.\\nThe visible personal manifestations of his mediatorial of-\\nfice between the Father and men while he was with them\\nwere a ground of assurance that will never be shaken\\nbut He is now out of sight an object of faith, a memory\\nthat eclipses all other experiences- What is in this new re-\\nlation? We will find the answer in perfect agreement\\nwith the method observed in all other communications\\nfrom God to man; and we will trace it from the begin-\\nning. The world s Jubilee begins with the day on which\\nwe get this answer.\\nThe Holy Spirit came according to the promise of the\\nMaster on the day of Pentecost and the apostles were\\nso completely under his power that they began to speak\\nwith other tongues as the Spirit gave them utterance.\\nSo that the Church of Christ, after his ascension, was\\nunder the guidance of the Holy Spirit, sent forth from\\nheaven, after Christ had returned and at the right hand\\nof his Father assumed the universal dominion given to\\nhim. The sermon here reported as Peter s was pro-\\nclaimed by him as the Spirit gave him utterance. And\\nin his first letter he says: To whom (the prophets)\\nit was revealed, that not unto themselves, but unto you,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0219.jp2"}, "220": {"fulltext": "216 THE EVOLUTION THEORY\\ndid they minister these things, which now have been an-\\nnounced unto you through them that preached the gospel\\nunto you in the Holy Spirit sent forth from heaven.\\nSo that the ministry of the apostles continued to be in the\\nHoly Spirit, and whatever they did and taught to bring\\nmen into Christ and hence, also, into the enjoyment of\\nspiritual life, was still under his guidance and with his\\napproval. Christ had promised them that the spirit of\\ntruth would come to them to guide them into all truth\\nand bring to their remembrance all things that he had\\nsaid to them while with them.\\nThe influence exerted upon the minds and hearts of\\nthe many thousands of. devout Jews from every nation\\nunder heaven, at this time dwelling at Jerusalem, was\\nfrom three sources. The twelve witnesses were com-\\npetent, because, they said, Who have companied with us\\nall the time that the Lord Jesus went in and went out\\namong us, beginning from the baptism of John, unto the\\nday that he was received up from us, of these must one\\nbecome a witness with us (the eleven) of his resurrec-\\ntion. Luke, who wrote the Acts of the apostles records,\\nthe names of the eleven the same as found elsewhere in\\nthe New Testament and gives Matthias as the name of\\nthe witness selected to fill the vacancy made by the treason\\nand death of Judas. This narrative of the labors and ex-\\nperiences of the apostles contains internal evidences of its\\nhistorical accuracy that have never been shaken. Who is\\nbold enough to affirm that Luke is mistaken as to the\\nnames and qualifications of these witnesses? And if their\\nqualifications were as here stated, then they were com-\\npetent witnesses in any court in the world and their tes-", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0220.jp2"}, "221": {"fulltext": "THE DIVINE METHOD 217\\ntimony embraces the original sayings and doings of Christ\\ntheir beloved Master, for whom they suffered the loss of\\nall things even life itself, up to the last moment of his stay\\non earth, when he was received up from them out of\\nsight.\\nFirst The testimony of the prophets is arrayed with\\ntelling effect. Joel removes the false interpretation\\nof the miraculous manifestations of the Holy Spirit, at-\\ntributing them to drunkenness, and shows that God had\\npromised to pour out his spirit upon all flesh in the last\\ndays. Also the prophecies of David concerning his resur-\\nrection and the oath of God concerning the heir to his\\nthrone.\\nSecond. Having charged home upon the audience be-\\nfore him the lawless crucifixion and slaying of Jesus of\\nNazareth, whom God had approved unto them by mighty\\nworks and wonders and signs, which God had done by him\\nin their midst as they themselves also knew, Peter then\\naffirms that God raised him from the dead and presents\\nin proof the prophecy of David and the testimony of the\\ntwelve chosen witnesses and others present.\\nThird. But now the speaker reaches a proposition\\nof whose truth there was no competent witness on earth\\nthat this same Jesus Christ whom they had crucified\\nand slain had been exalted to the right hand of God. He\\nformulates his proposition thus Let all the house of\\nIsrael, therefore, know assuredly that God hath made him\\nboth Lord and Christ, this Jesus whom ye crucified.\\nThe Holy Spirit is offered as the witness in support of this\\nindictment, so terrible to every Jew. And the speaker\\nconnects the visible and audible testimony of the witness\\n15", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0221.jp2"}, "222": {"fulltext": "218 THE E VOL UTION THEOR Y\\nwith the proposition in this way: Being therefore by\\nthe right hand of God exalted, and having received of\\nthe Father the promise of the Holy Spirit, he hath\\npoured forth this which ye see and hear. The testimony\\nof the Holy Spirit was addressed to the senses as well\\nas to the understanding; to the former in the sound as of a\\nrushing mighty wind and in the parted tongues of fire to\\nthe latter in the sixteen different tongues in which the\\napostles gave their testimony, to meet the wants of the\\nmany thousands in the audience before them. The Holy\\nSpirit does not forsake the method pursued from the be-\\nginning the divine message accompanied by the divine\\nexternal proof.\\nIn this narrative of what was done on the day of\\nPentecost the competency of the witnesses, as claimed,\\nmust be admitted. The apostles had personal knowledge\\nof the matters about which they testify from the beginning\\nto the end of the earthly stay of their Master, and the Holy\\nSpirit came from the presence of the Father, of whom the\\nrisen and exalted Christ received him, and sent him ac-\\ncording to a promise made to his chosen witnesses and\\nheralds while with them, to join his testimony with theirs.\\nThe testimony is complete, therefore, concerning the Son\\nof Mary, the Son of God, from the manger to the tomb,\\nand from the tomb to the throne. This is what the writ-\\ners of the books of the New Testament understood con-\\ncerning the matter so important to them and for which\\nthey died.\\nNow here is a case in which the chief proposition lies\\nentirely beyond the range of human testimony beyond\\nthe range of the observation of mortals. His position is", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0222.jp2"}, "223": {"fulltext": "THE DIVINE METHOD 219\\ndescribed by another apostle in these words Where-\\nfore, also, God highly exalted him and gave unto him the\\nname which is above every name; that in the name of\\nJesus every knee should bow, of things in heaven and\\nthings on earth, and things under the earth, and that every\\ntongue should confess that Jesus Christ is Lord, to the\\nglory of God the Father. This conception of the posi-\\ntion to which Christ was exalted was at the beginning\\nand is still the most firmly planted and hence also the\\nmost powerful thought in the minds of believers. How\\ncame it there? There must have been an interposition by\\na witness from the throne on which Jesus sat at the right\\nhand of God. Here are the divine proposition and the\\ndivine proof, so related as to furnish an irrefutable ground\\nfor faith. This cannot be a human fiction. Let anyone\\ntry to construct such a narrative de novo and he will find\\nthe difficulty of obtaining credit for his invention insur-\\nmountable. These details must have been related to each\\nother as stated. No theory denying the causal connection\\nin which these phenomena stand among themselves as\\nhere related can furnish a rational account of their origin.\\nBesides the motive of the narrative, to combine the tes-\\ntimony of the witnesses and the accompanying divine\\nendorsement, is in perfect agreement with the divine\\nmethod from the beginning. God does no violence to the\\nnature he gave man, but maintains its perfect freedom.\\nThe proposition to be believed, God hath made him both\\nLord and Christ, this Jesus whom ye have crucified and\\nslain, is stated and accompanied by the divine corrobora-\\ntion. Thus this sublime truth enters human history in\\nharmony with the divine method and the nature of the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0223.jp2"}, "224": {"fulltext": "220 THE EVOLUTION THEORY\\nhuman soul. If the day of Pentecost could be torn out\\nof its place in history with all it represents, it would pre-\\nsent a gap that would cut off the present from the past\\nand leave the most important phenomena of the Christian\\nchurch without explanation. Remove the testimony of\\nthe Holy Spirit on this day and the lives of the martyrs,\\nmissionaries and heroes of faith in all the relations of\\nlife become impossible. The proposition that this truth\\nwas revealed in consciousness and was not presented in\\nthe external events, recorded as occurring on Pentecost,\\nis absurd, because it contradicts the divine method pur-\\nsued for more than four thousand years and contradicts\\nthe universally accepted principles of mental philosophy.\\nIn view of the phenomena traceable to this day, what ex-\\ncuse has any man for saying Even inspired teaching,\\nand all the forms in which it may utter itself, and all the\\narticulated knowledge of which it is the expression, are\\nevanescent.\\nBut, again, the apostle Peter fulfilled a very significant\\nmission in his own person on the day of Pentecost. Christ\\nhad given him the keys of the kingdom of heaven with the\\naccompanying assurance that what he bound on earth\\nshould be bound in heaven and what he loosed on earth\\nshould be loosed in heaven. Now having proved by evi-\\ndence that his hearers saw and heard that the same Jesus\\nwhom they had crucified and slain, God had made both\\nLord and Christ; they seem to have interpreted him, so\\ndeeply were their hearts pierced by the conviction that\\nthey had murdered their long expected Messiah; and\\nthey said unto Peter and the rest of the apostles Brethren\\nwhat shall we do? We must now pause for a moment", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0224.jp2"}, "225": {"fulltext": "THE DIVINE METHOD 221\\nbefore considering Peter s answer to consider the situation\\nof these hearers. Does the law of continuous progres-\\nsive change obtain here?\\nThey evidently believe that they are implicated in the\\nmurder of their Messiah; also, they believe that God has\\nexalted him and made him Lord and Christ. This places\\nthem at an immeasurable, hopeless distance from him.\\nHe is on the throne now and they are his murderers.\\nThe law provided no remedy. The only thing they could\\nexpect was the wrath of their murdered king. But, to\\nmake the case more hopeless, if even the law had provided\\na sacrifice or an offering or any other act requiring the\\nservices of the priests, especially that of the high-priest,\\nthey were barred from entering the temple or approach-\\ning the altar by their active and malicious participation in\\nthe lawless trial, condemnation and death of Jesus, who\\nwas at that moment shown to be at the right hand of God.\\nIn such a state, and guilty of such a crime, the case of\\nthe Jew seemed most hopeless. He experienced what\\nChrist meant when he said It is finished. The suffer-\\ning Savior did not mean the end of his physical agony\\nalone. He meant that in his death the Mosaic institution\\nended that he had taken it out of the way, nailing it\\nto his cross. The representatives of the Mosaic insti-\\ntution were found bankrupt they had demonstrated the\\ninability of man to administer it. They had defeated the\\npurpose of its founding from their own standpoint and\\nkilled the only being on earth who could and did .fulfill\\nevery detail of its law.\\nThe Jew was cut off, therefore, from the favor of God\\nand the world, by his crime, was robbed of its Mediator", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0225.jp2"}, "226": {"fulltext": "222 THE EVOLUTION THEORY\\nbetween God and man. Most momentous interests center\\nin the answer which this question shall bring Brethren,\\nwhat shall we do?\\nThere had been no example given to the world yet, by\\ndivine direction, how sinful men might be saved under the\\nreign of the Messiah. The testimony is now all in and\\nis sufficient to produce that faith that admits that he is\\nnow king in fact and has taken his throne in harmony\\nwith the covenant made with David. What will be the\\nanswer dictated by the Holy Spirit, the messenger just\\narrived from the presence of the King and presenting\\ncredentials that could not be rejected? There is no\\ntime to wait for the tardy pace of the evolution nor to\\nestablish utility by experience. Here are men, as in every\\ncase of conviction since, whose pierced hearts cry out for\\nhelp salvation from the consequences and guilt of their\\nimmeasurable crime.\\nThe answer came promptly and presented immediate\\nrelief upon conditions that had never been heard of before.\\nAnd Peter said unto them, Repent ye, and be baptized\\nevery one of you in the name of Jesus Christ unto (into)\\nthe remission of your sins and you shall receive the gift\\nof the Holy Spirit. And we are informed They\\nthen that received his word were baptized, and there were\\nadded unto them in that day about three thousand souls.\\nThe reception of the Spirit is proven by their changed\\nlives; for they continued steadfastly in the apostles teach-\\ning and fellowship, in the breaking of bread and the pray-\\ners. They also made provision for the needy among\\nthem by selling property to supply the apostles with the\\nresources necessary to distribute among them. And", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0226.jp2"}, "227": {"fulltext": "THE DIVINE METHOD 223\\nday by day, continuing steadfastly with one accord in the\\ntemple, and breaking bread at home, they did eat their\\nfood with gladness and singleness of heart, praising God,\\nand having favor with all the people. Here is the enthu-\\nsiasm, joy and gratitude of men entering upon a new life.\\nTheir sins no longer oppress them with guilt and fear\\nthey praise God in his temple. The new life begins where\\nthe prophet said it would more than seven centuries\\nbefore. He said, And it shall come to pass in the last\\ndays, that the mountain of the Lord s house shall be estab-\\nlished in the top of the mountains and shall be exalted\\nabove the hills; and all nations shall flow unto it. And\\nmany people shall go and say, Come ye and let us go up\\nto the mountain of the Lord, to the house of the God of\\nJacob and he will teach us of his ways and we will walk\\nin his paths; for out of Zion shall go forth the law and\\nthe word of the Lord from Jerusalem.\\nThe law of the spirit of life in Christ Jesus found its\\nfirst universal expression in the life of the congregation\\nformed from the converts made by the preaching of Peter\\non the day of Pentecost.\\nAnd if it is possible to increase the interest in the events\\nai this day we may recall the prophecy of Daniel In\\nthe days of these kings shall the God of heaven set up a\\nkingdom, which shall never be destroyed. The events\\nof Pentecost fulfill this prophecy. They proclaim as king\\nthe Son of God, whose throne is at the right hand of God\\nthey proclaim the conditions of submission to him, faith,\\nrepentance and baptism in the name of the King, Jesus\\nChrist; they proclaim the favor of the King, the remission\\nof sins and the gift of the Holy Spirit. These provisions", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0227.jp2"}, "228": {"fulltext": "224 THE EVOLUTION THEORY\\nare made in the word given to Peter by the king himself\\nI will give unto thee the keys of the kingdom of heaven;\\nand whatsoever thou shalt bind on earth shall be bound\\nin heaven, and whatsoever thou shalt loose on earth shall\\nbe loosed in heaven. Peter has fulfilled the trust com-\\nmitted to him, and the King on the throne is pledged to\\nsustain what his ambassador said and commanded to be\\ndone; of which he furnishes the evidence in the miracu-\\nlous presence of the Holy Spirit. A spiritual empire thus\\nenters human life, having a divine Head, a citizenship\\nwhich is in heaven by the obedience of faith, a visible\\nbody on earth where two or three, even, are gathered\\ntogether in the name of the King, a constitution which\\nis perfect, rules perfectly suited to enforce it, and by the\\nKing s command his subjects are sent to all nations to\\npreach the message the Father sent by his Son, and the\\ndivine proofs by which he corroborated it. Thus the\\nworld s jubilee was inaugurated and heaven and earth\\nare one in its proclamation. And the prophecy of Isaiah,\\nwhich Christ said was fulfilled in his day or ministry, goes\\non in its purpose in the spirit and life of the church. The\\ndivine method of reaching the heart and understanding\\nof humanity has always been and is still, by means of\\nexternal expressions of his thoughts and feelings, com-\\nmitted to agents who bear them to others. He does not\\ndo violence to the constitution of the soul of man by forc-\\ning him to know God directly and immediately. On\\nthe contrary, the divine method employs external an-\\nnouncements, external agents and external proofs, and\\nexalts man to the dignity of being a co-worker with God.\\nPaul said: Now then we are ambassadors for Christ,", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0228.jp2"}, "229": {"fulltext": "THE DIVINE METHOD 225\\nas though God did beseech you by us; we pray you in\\nChrist s stead, be ye reconciled to God. And in this\\nsame spirit the prophet said The spirit of the Lord God\\nis upon me because the Lord hath annointed me to preach\\ngood tidings unto the meek; he hath sent me to bind up\\nthe broken hearted, to proclaim liberty to the captives, and\\nthe opening of the prison to them that are bound to pro-\\nclaim the acceptable year of the Lord the year of\\nJubilee.\\nIn closing this answer to the Evolution of Christianity\\nit is sufficient to state the propositions maintained in the\\naffirmative part of it.\\nMy general affirmation is, that the assumption of the\\nEvolution of Christianity are not sustained by the facts\\nof the material world as far as they are known; nor by\\nthe phenomena of the heathen mind as we know them\\nin the degeneration of the intellect and of the sensibilities\\nnor by the spirit that animated the three great world\\nmovements known as Heathenism, Judaism and Christi-\\nanity; nor by the divine method of producing and pre-\\nserving spiritual life in the soul.\\nThe Old Testament and the New agree in representing\\nthe same type of life as pleasing to God and receiving his\\nfavor the obedience of faith. From the Creation\\nuntil Christ, the faith was in God after Christ, it was in\\nChrist, the Son of the living God.\\nThe faith was secured by Jehovah s giving his word\\nuntil Christ came, then Christ gave his Father s word,\\nand, from the beginning until Pentecost, the divine mes-\\nsage was confirmed by divine signs and wonders and\\nmighty deeds. So that they who refuse to believe, or", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0229.jp2"}, "230": {"fulltext": "226 THE E VOL UTION THEOR Y\\nwho remove the conditions of belief, make God a liar and\\nhence the wrath of God abides on them who believe not.\\nThe entrance upon this life, the obedience of faith, is\\nmade by being baptized into the name of the Father and\\nof the Son and of the Holy Spirit, in the name of Jesus\\nChrist. As seen on the day of Pentecost the proposition\\nbelieved was followed by repentance, because of the con-\\nviction of having participated in the murder of the Mes-\\nsiah and the obedience in baptism was a full surrender to\\nhis authority; and by combining in the natural order,\\nfaith, repentance and obedience in the action of baptism\\nin the name of Jesus Christ bring in the names of these\\nthree divine persons.\\nWhen a right revelation is established by the obedience\\nof faith between man, and the Father, Son and Holy\\nSpirit, then follows the assurance of the remission of sins\\nand the gift of the Holy Spirit. The perfection of this\\nnew life by a faithful continuance in well doing brings\\nits possessor into the full enjoyment of immortality and\\neternal life. And it is impossible to conceive how there\\ncan be peace and joy and holiness in heaven if any other\\ntype of life is made the standard of fitness.\\nThe assumptions of the Evolution of Christianity,\\ntherefore, fall to the ground for the lack of evidence of\\ntheir application in the universe of matter; in the move-\\nments of the heathen mind, in the movements of the\\nnations and of the Christian church; and especially the\\nassumption of the existence of spiritual life in humanity is\\nunfounded because it contradicts the fact that God has\\nconsistently maintained a method of his own for the pro-\\nduction and support of spiritual life in the soul from the", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0230.jp2"}, "231": {"fulltext": "THE DIVINE METHOD 227\\ncreation of man to the present; and, instead of evolving\\nhis own life inseparably woven together with the soul\\nof man, he has provided the conditions necessary to the\\ncreation of a new type of life in all men, a spontaneous,\\ntrusting movement of the soul into the favor of the true\\nGod the universal type of life, the obedience of faith\\namong all nations", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0231.jp2"}, "232": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0232.jp2"}, "233": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0233.jp2"}, "234": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0234.jp2"}, "235": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0235.jp2"}, "236": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0236.jp2"}, "237": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0237.jp2"}, "238": {"fulltext": "19UU", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0238.jp2"}, "239": {"fulltext": "", "height": "3445", "width": "2215", "jp2-path": "evolutiontheorya00brun_0239.jp2"}, "240": {"fulltext": "LIBRARY OF CONGRESS\\n022 208 247 A\\nH u\\nft\\nU\\nn\\nHi\\n1\\nifflfl\\nI\\nH\\nHHttf\\nm\\n111\\n1\\n\\\\wm", "height": "3921", "width": "2591", "jp2-path": "evolutiontheorya00brun_0240.jp2"}}