« Ch.IV. Q.27. Teleological Argument | Main | Ch.IV. Q.29. Moral Argument »

July 27, 2005

Ch.IV. Q.28. Historical Argument

THE Historical argument is a special form of the argument of design, as deduced from a consideration of the general march of events, whether cosmological or moral. That all things make for the fulfilment of a plan, in which the interests of wisdom and righteousness are attaining the mastery seems to be writ large upon history, and points to the existence of a supreme, wise, and righteous Governor of the physical and moral world.1

2. The theory of evolution brings this argument into bold relief. It teaches that a development upward has been going on from the beginning, proceeding from simple forms of being and life to those which are highly complex and which point on to still higher levels of life and function. Moreover, with the appearance of man, this advance becomes distinctly moral and spiritual, and seems to have no goal short of spiritual perfection and godlikeness. The evidences of this are very numerous, and can be studied in the histories of social life, nations, crime, law and ethnic religions. Sacred history, whatever may be thought of its sacredness, reveals the same progress towards perfect civilization and exalted ideals of life.2

3. The late John Fiske points out that natural evolution has heretofore proceeded by a continuous widening of correspondence of its products with objective environment. The reality of the environment corresponded with at each stage is a necessary assumption of the evolutionary theory; and within the physical sphere, is repeatedly verified. With the advent of man a reaching forth or aspiration after correspondence with the unseen begins. The existence of religion is the proof of this, and the objective aspired after is God. The reality of this objective — the existence of God — seems to be involved in the continuity and truth of natural evolution. It is hard to believe that nature has all along advanced by true correspondences, and then, when at its most intelligent level, has suddenly blundered and sought correspondence with a delusion.3

4. The evidences of physical and moral disorder in the world raise a serious problem, but do not destroy the force of this historical argument; for (a) The most they can be said to prove is, that the complete fulfilment of God's design has not yet been attained; (b) Whatever may be the nature and origin of evil, it does not defeat the continual moral progress of the world; (c) There are indications that God so overrules the forces of evil that He makes them very instruments in accomplishing His own good designs.4


1 Fisher, Grounds of Belief, pp. 59-60; Hodge, Outlines, pp. 42-44.

2 Fiske, The Destiny of Man; Griffith-Jones, Ascent Through Christ, Introd. ch. iii. and Bk. III., ch. iii.

3 Fiske, Through Nature to God, pp. 177 et seq. Cf. Spencer's First Principles, ch. I., §4; Clarke, Outline of Theol., pp. 118-120.

4 Fiske, Through Nature to God, opening chaps.; Flint, Theism, Lec. viii.; Liddon, Some Elements, pp. 142-148; Butler, Analogy, Pt. I., ch. vii.; MacColl, Christianity in Rel. to Science, pp. 57-60.

Posted by Debra Bullock at July 27, 2005 11:09 PM

Trackback Pings

TrackBack URL for this entry:
http://disseminary.org/mt/mt-tb.cgi/473

Comments