SCIENCE AND CHRISTIANITY.

Feilding Star, Volume III, Issue 65, 31 January 1883, Page 2

SCIENCE AND CHRISTIANITY.

■♦• •We publish a condensed report of a sermon, delivered by the curate of Sfc. John's, the R«v Joshua Jones, on Sunday evening lust : — Ephesians IV., l-i-th. "The Apostle's allusion is to currents of thought opposed to true religion, of which each century of Christianity has had its own peculiar varieties. These may be traced in the history of tho times, as well as in the coincidence of defensive argument by contemporary authors and preachers. Aseig., afc the Reformation, against Popery*; -afc the Rebellion, against religious novelties ; under tlie Georges, by Wesley and others, against the formality and torpor of thn < 'hurch. At the present time it is tlie fashion in certain circles, .'which to some extent influence popular thought, to speak of Christianity as having had its day, and now waning before the growing light of reason and science — and thus a prejudice, injurious to religion, is infused, even without the. aid of argument. Iv reality, Christianity was never so powerful, or had so firm a hold upon mankind as at present, and its power is rather growing than waning. But this period is not without evil influences. One of these is the apparent conflict between science and theology. This is a comparatively new danger, accurate science being of a recent date. Formerly, men were greedy of the marvellous, and therefore did not object lo the marvels of Scripture. They knew little of natural laws, and therefore saw no argument against Divine Providence, or the direct control of God over earthly events. Belter knowledge of the laws of nature brought with it the danger of believing nature to be self-sufficient, and denying the existence of God; or so placing between God and man the powers of nature, as practically to ignore His existence or His government of the world. A distinct conception of what a law of nature is goes far to remove this danger. Law is not a power, but only a "statement of certain facta in an order ascertained by repeated observation. It is in accordance with law thafc the acorn produces the oak ; but the law only asserts that it has always been so, and affords good reason for believing fchat ifc always will be so ; ifc gives no account of the power by which this comes to pass. And science alone can never discover what the power is which is thus necessary between each cause and its immediate consequence. Nor can it even offer any theory which will so w"ell satisfy the needs of the case as the belief that this power is the great power of God. Thus the power of God is seen to be an agency pervading every process of nature, without which, nature wou'd cease to exist, but the existence and perpetual agency of God being granted, scientific truth may yet be quoted against Revelation. Now, facts, if facts at all, must be consistent with each other, whether scientific er revealed. The miracles of Revelation are asserted to be inconsistent with physical science. But when natural law is seen to be dependant upon the continuous operation of the will of God, it is not unreasonable to suppose that that will might deviate from the usual course upon an occasion of sufficient imporfcauce. Now, we may well believe that the redeuiptien of humanity, upon which all the Scripture miracles have some bearing, direct or indirect, is an object worthy of a special mode of action. But in other matters which have been used to exhibit coulridielion between Revelation and science, ordinary rules of interpretation will suffice to remove the difficulty ; as, for instance, the story of the 6 days of creation, as conflicting w.th geological fact, which requires millions of years. Now, creation being before man's time, would be like future history, quite beyond his unassisted knowledge, and must be known, if known at all, by special revelation. We may judge from the Apocalypse what are the methods of special revelation. Its language may seem to be precise as to time and duration, and yet ifc defies all attempt to fix aither, So we might view the creation story as like (he Apocalypse a vision, in which each day represents an age, or stage of creation, with its special characteristics. Such an interpretation would be perfectly consistent with Scripture method, and would remove all scientific difficulty. I Vagueness of belief is another source of ! danger. It arises partly from the conflict of sects. A man does not like to affirm confidently what his neighbour denies. He takes refuge, therefore, in platitudes and truisms, and depreciates dogma or positive teaching. Now, the power of Christianity lies in its facts ; facts the Apostles preached; for facts the martyrs died. When these facts are vaguely and doubtfully held, the power of Christianity for good is weakened. Similarly, sentimentality or emotion not taking effect on conduct, is a growing evil. Christians should hold truth firmly, and should give effect to it in their lives, which would do more for the triumph of i eligion than the most cogent argument or the purest sentiment."