The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1886-11-20
EVOLUTION AND CHRISTIANITY.
BY REV. GEO. B. STOCKING.
Peoria, Ill.)

In a recent issue of THE UNIvERS-
ALIsT, al. j. S." ventilates hiamind in
relation to the subject of Evolution. {"
1t is stated "Some writers Seem to
think that the doctrine of evolution is
good thing, because it contributes to
the idea of growing into heave1s instead
of going there" To this writ&r, evolu-
tion has too much of the ring pf mate
rialism, and the Christian religion is
barnacled too much already, without
inviting that which is driving at the
very foundation of Christianity, and
then asks, "Where is anything in the
doctrine of evolution as to future life
and being ?''
Now, with these structures before
me, am impelled to ask, SIS there any
thing in the doctrine of evolution that
seriously conflicts with Christianity, as
held and taught by some Universalists?"
There are three schools of eYoilIttepists,
| the agnostic, the atheistic ana The fthez
istry of the Universalist church that
are theistic evolutionists. The ques-
tion is, Are they out Of place in the
UniVersalist ministry In other words,
is evolution unchristian ?
Theistic evolution asserts that man.
kind have history, that the institu-
tions of mankind have history, by
observation of which we may answer
the question, How did the existing or
der come to be Society has not always
been as we observe it on this continent
to-day. Men were not equipped with
the arts and appliances of civilization
to begin with. Were you to trace our
architecture, statuary, painting, music,
and religion even, backward and down
ward, you would by and by come to an
ancestry that dwell in mud huts, and
live on fruits that grow spontaneous.
You would find them staining and
decorating their bodies with the Juice
of peculiar plant. You would find
them worshiping the sun, and moon.
and trees. They have SKY gods, river
gods, gods of the day and gods of the
night. You would find them without
fire, or architecture, or articulate speech.
or history, or art of any kind. From
such an ancestry our civilization has
sprung, by the normal activities, and
natural unfolding of the souls of men
and women. In what other view can
the intelligent soul take refuge t?
We cannot agree with Milton in his
paradise Lost, y where he speaks of
primitive man, as of "noble shape"
like, ,''"e erect, and in whom dwelt
truth, wisdom, sanctitude, severe and
pure, enjoying high converse with God,
and with each OF heri-h0 gradual
working onward with toll and pain.
We may as we'll seek refuge with the
Chinese who tell us of first heaven,
an age of innocence, where the whole
creation enjoyed state of happiness,
where everything was beautiful and
good. l prefer the notion that men
commenced their career at the bottom
of the scale, and have gradually made
their way up from saVagery to civiliza-
ton and in all this ascent, God has
never thought for men in such way as
to relieve them from thinking. Every
result that has been reached has been
gained by natural, rather than super
natural processes. God has never re-
vealed truth to the man who did not
seek after it. The laws of health were
not revealed. The code of civil society
was not revealed. The code Of moral
truth was not revealed. Religion was
not revealed. God was not revealed;
but men for centuries have been feeling
after him, if haply they might find him.
Now, if these facts strike across our
previous notions, let us be direct and
even with ourselves, and follow the
way that appeals to our common
! sense.