THE GREEK OF "SCIENTIFIC METHOD" TO-DAY

           THE GREEK OF "SCIENTIFIC METHOD" TO-DAY.

IT is certain that Christianity, in ancient times, and at its revival in modern times,

found, and held, and proclaimed, that the Bible, the Holy Scriptures, the Word of God, is

the only true and sufficient basis of an all-round education for Christians. Disregard of

this principle in the early days of Christianity developed the Papacy; and disregard of this

principle in these last days of Christianity is developing through Protestantism a

repetition of the course of the Papacy.

To professed Protestantism to-day, the Bible is not held in any true sense as an

educational book. The science of the unbelieving world, the philosophy and the literature

of ancient Greece and Rome, have a far larger place than has the Bible, in that which is

recognized by Protestants as education. The highest course in college or university is the

classical; and this course derives its title of "classical" from the fact that the literature of

Greece and Rome is the predominant element in the course. This is true, even with those

who are studying for the ministry of the gospel of Christ. But how the study, for years, of

literature which is essentially Pagan can be a preparation for the preaching of the gospel

which must be wholly Christian, no one has attempted to explain.

Not only is worldly science and Pagan literature more courted by Protestantism

than is the Bible, in education; but the very theory of education held by Socrates, and

continued by Plato and Aristotle, -- "doubt," "a profound and consistent skepticism," -- is

held to-day in the education recognized by Protestantism, in school, college, university,

and even in the theological seminary. For instance, the Outlook of April 21, 1900, in

describing and urging "A Needed Educational Reform," says: --

"The educational processes of our time, -- possibly of all time, -- are largely

analytical and critical. They consist chiefly in analyzing the subjects brought to the

student for his examination, separating them into their constituent parts, considering how

they have been put together, and sitting in judgment on the finished fabric. or on the

process by which it has been constructed. . . . The process presupposes an inquiring, if

not a skeptical, mood. Doubt is the pedagogue which leads the pupil to knowledge."

And in the North American Review for April, 1900, there was published an article

entitled "The Scientific Method in Theology," written by a professor of philosophy in

Union College, Schenectady, N. Y.; who was educated at Amherst and Yale; spent two

years in philosophical study in Germany; and from 1883 to 1885 was instructor of

philosophy in Wesleyan University. Thus, every circumstance of the article is a pledge

that it is authoritative as to the scientific method in theology, and in that article it is said: -

"Every man, because he is a man, is endowed with powers for forming judgments,

and he is placed in this world to develop and apply those powers to all objects with which

he comes in contact. In every sphere of investigation, he should begin with DOUBT, and

the student will make the most rapid progress who has acquired the art of doubting

well. . . . We ask that every student of theology take up the subject precisely as he would

any other science: that he begin with DOUBT."

It never can be denied that this is simply the repetition in modern times of the

Socratic theory of education. And this, not only in college and university, but in the

theological seminary where young men are professedly to be trained in "the science

concerned with ascertaining, classifying, and systematizing all attainable truth concerning

God, and His relation to the universe; the science of religion; religious truth scientifically

studied." This, not only in college and university, where men are to be fitted only for the

everyday affairs of the world; but in a professedly Christian school, where men are to be

fitted preeminently for the Christian profession, and to be educators in Christianity.

In every sphere of investigation, the student is taught and expected to "begin with

doubt," in this study of the science of the "truth concerning God." And this when the truth

of God itself, given in His own Word, is that "without faith it is impossible to please

Him;" and "whatsoever is not of faith is sin." Since, then, God has stated it, that "without

faith it is impossible to please Him," and "whatsoever is not of faith is sin;" and since, in

the theological seminaries of professed Christianity, the student is expected, "in every

sphere of investigation," to "begin with doubt," it is certain that in that system of

education, every student is systematically taught to begin in the way in which it is

impossible to please God, and which is only the way of sinning. And this as the

preparation for the ministry of the gospel!

This authoritative statement of the scientific method in theology shows that even

in the Protestant schools of to-day, in which is taught particularly the science of the

knowledge of God, the process is directly opposite to that which is stated in the Word of

the Lord Himself. God has said that "he that cometh to God must believe that He is, and

[must believe] that He is a rewarder of them that diligently seek Him." The "scientific

method" of education to-day, even in Protestant schools which teach the science of God,

is inevitably that he who cometh to God must doubt that He is, and must doubt that He is

a rewarder of them that diligently seek Him.

The result of such a process can not possibly be anything else than that a man --

each individual for himself, or else, and ultimately, a representative for all -- shall put

himself above God; and there, sitting as judge, subject the wisdom and knowledge of God

to the dictates of human reason.

Nor is this simply a deduction from the quotation already made, though it is

clearly deducible from that quotation. It is actually stated in this article in the sentences

immediately following the one already quoted: --

"We ask that every student of theology take up the subject precisely as he would

any other science: that he begin with doubt, and carefully weigh the arguments for every

doctrine, accepting or rejecting each assertion, according as the balance of probabilities is

for or against it. We demand that he thoroughly 'test all things,' and thus learn how to

'hold fast that which is good.' We believe that even the teachings of Jesus should be

viewed from this standpoint, and should be accepted or rejected on the ground of their

inherent reasonableness."

Thus, reason being set above Jesus Christ -- who is God manifest -- to analyze, to

criticize, to judge, His teachings, for acceptance or rejection, as the individual's doubting

reason shall decide -- this is manifestly to set reason above God: which, in turn, is to put

reason itself in the place of God as God.

Follow this process a little in its direct working, and see how completely it lands

to-day precisely where Inspiration declares that it landed in its original course, and in its

prime: --

"The great and distinctive element in all induction is the formation of the

hypothesis, and there can be no inductive science formed, of any sort, where this is not

the chief feature."

"What, then, is to be understood by an hypothesis? And what is the process the

mind goes through in bringing it to view? -- An hypothesis is a supposition, a guess, or

conjecture, as to what the general effect is which includes the given particular effects, or

what the cause is which has brought about the given effects.

"Much might be said about the conditions most favorable for the making of a

good hypothesis; but the chief thing that concerns us for our present purpose is the fact

that every hypothesis, however formed, is always the product of the constructive

imagination. All previous acts are simply by way of gathering material for the

imagination to rearrange, and recombine into a new creation. . . .

"It is for this reason that men of science, in all realms and in all ages, have always

been men of powerful imaginations. The Greeks were the first great scientists of the race,

because they were far more highly endowed than any other people with great imaginative

powers. What they saw, excited these powers, and urged them to conjecture, to reason

about things, and try to explain their nature and cause."

There is here no room to inquire whether or not this process to-day lands where

landed the same process in ancient Greece; because that is where precisely, in so many

words, the article itself lands. And how could this process be more fittingly described

than it is in the Scripture, written directly as descriptive of this identical process in

ancient time: "When they knew God, they glorified Him not as God, neither were

thankful; but became vain in their imaginations, and their foolish heart was darkened.

Professing themselves to be wise, they became fools, and changed the glory of the

uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted

beasts, and creeping things." Rom. 1:21-23.

And how can the rest of the description there given (Rom. 1:24-32) be escaped,

when this process shall be followed to-day? For even in the quotation last above made, it

is admitted that the scientific method in theology to-day is identical with that of old, of

which the Greeks, "the first great scientists of the race," were the exemplars; and this,

"because they were far more highly endowed than any other people with great

imaginative powers." And their exercise of these "great imaginative powers" in precisely

the way above outlined, did lead them into the condition which is described in the

remaining verses of the first chapter of Romans.

And yet, this process, by means of "the constructive imagination," contemplates

"a new creation"! And who shall be the creator in this new creation? -- None other than

the human individual himself, who by guesses gathers "material for the imagination to

rearrange, and recombine, into a new creation." This, then, makes man a creator in the

place of the Creator.

Follow yet further the scientific process in theology, and see what is the ground

upon which its followers land, as to knowledge: --

"Given the hypothesis, the next step in the scientific process is to verify it: and

this is done by making the hypothesis the major premise of a deductive syllogism, and

noting the results. If the conclusions coincide with the obtained facts, with which we

started, the hypothesis is probably the correct one [the italics here are the author's]; and

other things being equal, may be accepted as established truth. From this outline of the

scientific method, we see that no induction can be established beyond a high degree of

probability; that is, no one can ever be absolutely certain that the hypothesis he assumes

is veritably true. All generalizations in every science thus have their logical basis in the

theory of probabilities.

"When Bishop Butler asserted that 'probability is the very guide of life,' he might

have added, 'and we have no other.' . . .

"Great thinkers, from Thales, Plato, and Moses, have had their theologies, -- their

explanations of the origin of the universe, as they understood it, -- and many of these

explanations have been of extraordinary merit; but even St. Paul himself could never

have been certain that his explanation was more than a probably true one."

Than is therein stated, how could it be possible more clearly to state the

impossibility of attaining to knowledge by that method? The result of this method, as

here authoritatively stated, is exactly described in the Scripture concerning our own time

when it speaks of those who are "ever learning, and never able to come to the knowledge

of the truth." 2 Tim. 3:7.

And, as if this writer should make it absolutely certain that only probability is the

sole ground as to knowledge, which can ever be reached by this process, he really goes to

the limit, and declares: --

"Whether there ever existed on the earth such a person as Jesus, and what He

experienced, are purely matters of historical evidence. And as everything that is a matter

of evidence is a matter of probability, this must be also."

And where does the process finally land? What is its ultimate?

"In a certain sense, the mind takes a leap into the dark: it literally passes per

sallum [by a leap] from the realm of the known to the realm of the unknown."

And that is precisely where this process landed, and this was its ultimate, in

ancient time, when at Athens, the fountain of this theory of education, they set up that

monument of their ignorance, with its inscription, "TO THE UNKNOWN GOD."

But such is not the Christian process, nor is such the ultimate of the Christian

process. In the Christian process, faith, which is the gift of God, accepts the truth of God;

and thus in the mind and heart there is accomplished "a new creation." And the Creator in

this new creation is God Himself, manifest through Jesus Christ our Lord, by the Holy

Ghost. And in this, in the truest sense, the mind takes a leap, not "into the dark," but into

the light. It truly, "literally, passes per saltum," not "from the realm of the known to the

realm of the unknown," but from the realm of the unknown, the realm of ignorance, to the

realm of the known, the realm of certain knowledge, even the knowledge of God. For we

"know Him that is true, and we are in Him that is true, even in His Son Jesus Christ." 1

John 5:20.

Does this not show, then, that the world in this time, and by this means, has wellnigh

reached the point which in ancient times it had attained when the world by wisdom

knew not God, and was alienated from the life of God through its ignorance? And are we

not therefore also in the time when again in the wisdom of God it shall please God "by

the foolishness of preaching" -- preaching the plain, simple, powerful gospel of Jesus

Christ, the power of God and the wisdom of God -- "to save them that believe"?

It is not true that "we have no other guide of life" than "the theory of

probabilities." We have as the guide of life the certainty of truth, in the Word of God, as

revealed in Jesus Christ, who Himself is "the Truth," through the Spirit of God, who is

the very "Spirit of truth."

It is not true that "even St. Paul himself could never have been certain that his

explanation was more than a probably true one." For Paul's explanation was simply the

preaching of the truth of God, derived from God. And not only Paul, but every other

Christian, can be certain that the Word of God which he receives is certitude itself. And

this certitude of the knowledge of truth he finds, not by reason guided by doubt, but by

revelation to faith.

Whether there ever existed on earth such a person as Jesus, and what He

experienced, are far more than merely "matters of historical evidence." And it is not true

that "this must be" only a matter of probability. Every Christian knows that Christ lived

in this world, that He was crucified that He died and rose again, and that He lives to-day.

For every Christian knows by veritable knowledge of revelation and experience that Jesus

is acquainted with every feature of his life in the flesh. Every Christian knows that Jesus

was crucified; because he himself has been crucified with Him. Every Christian knows

that Jesus died, for he himself has died with Him. Every Christian knows that Jesus rose

from the dead, for he himself is risen with Him. And every Christian knows that Jesus,

having risen from the dead lives to-day; for he himself lives with Him. Nor is this, in any

sense, a guess, or a conjecture. It is a matter of very truth, in the certitude of knowledge.

Yet these simple things which every Christian knows, and which are but the A B

C of Christianity, demonstrate that true Christianity, and even the professed Christian

world to-day, are again set completely at opposites by the world's method of education.

And these statements of the methods of education to-day, methods recognized even by

the Protestant churches, show that instead of doubt being as is professed, "the pedagogue

which leads to knowledge;" upon the authority of its own masters it is seen to be what it

is in truth, the positive and chosen obstruction to all knowledge.

The Outlook presented it as a "problem of education" that "sorely needs to be

taken up by our educators" -- "the problem how religion can be preserved and promoted

while education is being acquired." That is intensely true. But that problem never can be

solved by any method of education of which doubt is in any degree an element; for doubt

simply undermines all true religion. Faith, faith is the grand element of the true religion.

It is only by an education in which faith is the beginning, the process, and the end that

can ever be solved "the problem how religion can be preserved and promoted while

education is being acquired." And this will do it; for this is Christian education.

Surely there is needed, and sorely needed, to-day, an educational reform. And,

since the educational process of to-day is one in which doubt is the beginning the course,

and the end, it is certain that the only true educational reform for to-day is one in which

faith is the beginning, the course, and the end: and that faith, the faith of Jesus Christ, the

faith which enables him who exercises it to comprehend, to understand, and to know, the

truth, and only the truth -- the truth as it is in Jesus.

In this it is not implied that in everything the Greeks were absolutely ignorant.

There were many things that they learned as little children. There were many valuable

facts of observation and experience that they knew. But in that which was their

philosophy and their science, that which to them was preeminently wisdom and

knowledge -- in this they were absolutely ignorant. And this which to them was

preeminently wisdom and knowledge, but which was in truth sheer confused ignorance --

this was made to color all else and give to that the cast of ignorance.

That which was as plainly true and easily to be understood as that A is A was not

allowed to remain plain and simple knowledge, but it must first be doubted, and then

through a process of hypothesis, premise, and conclusion, and then a new premise and

conclusion, must be reasoned out to a final conclusion, and so "demonstrated." And thus

that which was simple truth, and easily known if only believed, was overshadowed and

utterly vitiated by their doubting and skeptical reasoning. Thus truth, faith, and

knowledge were annihilated; and in their place was substituted falsity, doubt, and

ignorance.

They "changed the truth of God into a lie . . . . And even as they did not like to

retain God in their knowledge, God gave them over to a reprobate mind, to do those

things which are not convenient; being filled with all unrighteousness." Rom. 1:25-29.

It is proper to inquire, What did Greek education accomplish for the Greeks, both

directly and ultimately?

It can never be denied that mentally Greek education carried the Greeks to the

highest point that has ever been attained in this world in education that was only human.

The Greek language was developed by the Greek mind to the point wherein it excelled all

other human language in its capacity and facility of expressing nice distinctions of

thought. Of this it has been well said that "It traces with ease distinctions so subtle as to

be lost in every other language. It draws lines where all other instruments of the reason

only make blots."

In art, whether in sculpture or in architecture, the Greek education developed a

standard that has never in the world been equaled. In physical culture, the development of

the human form, also, Greek education attained the highest point that has ever been

reached by any nation.

All this, Greek education undeniably did for the Greeks. But what did it do for

them morally? Mental attainments that developed the fullest of all human languages, the

most consummate skill in art, and the completest symmetry of the human form, -- what

did these attainments develop as to character? Everybody knows that the results in this

respect could not be truly set down in this book, without endangering its seizure by the

police; and making the author liable to prosecution for circulating obscene literature.

It is impossible to walk amongst even the ruins of Greek art without being

constantly offended with the perpetual portrayal and even the deification of drunkenness

and lust, in the otherwise marvelous productions. In poetry, the highest form of that

wonderful language, it is the same. The Greek poets developed a mythology in which the

gods were portrayed as perpetually indulging the basest of human passions, and in which

every idea of divinity was debased to the most degraded level of humanity.

And what did this education -- the literature, the art, the physical culture, all that it

produced -- do for the Roman people when adopted by them? Deep-dyed as was the

iniquity of Rome before she expanded into Greece, yet this iniquity was only given a

deeper touch by that which was derived from Greece. Rom. 1:21-32 is a description of

both. And the world knows the ultimate results -- Greece and Rome perished so entirely

that no part remained. The people of Greece to-day are not Greeks; the Greek nation today

is not Greek. The people of Rome are not Romans. The world knows that Greece and

Rome were annihilated by the flood of the barbarians of the wild forests of Germany.

And when this flood of barbarism swept over Greece and Western Rome, the vices of the

open life of even the highest classes were such as fairly to bring the blush to the iron

cheeks of the Germans. A writer of the times declares: "We are worse than the barbarians

and heathen. If the Saxon is wild, the Frank faithless, the Goth inhuman, the Alanian

drunken, the Hun licentious, they are, by reason of their ignorance, far less punishable

than we, who, knowing the commandments of God, commit all these crimes.

"You, Romans, Christians, and Catholics, are defrauding your brethren, are

grinding the face of the poor, are frittering away your lives for the impure and heathenish

spectacles of the amphitheater, and wallowing in licentiousness and inebriety. The

barbarians, meanwhile, heathen or heretics though they may be, however fierce toward us,

are just and fair in their dealings with one another. The men of the same clan, and

belonging to the same kin, love one another with true affection. The impurities of the

theater are unknown amongst them. Many of their tribes are free from the taint of

drunkenness: and among all except the Alanians and the Huns, chastity is the rule."

This being the ultimate result of Greek education both to Greece that originated it,

and to Rome, both pagan and "Christian," that adopted it; and this result coming solely as

the consequence of the essential immorality of that education; has demonstrated to the

world forever the essential vanity and impotence of everything which claims to be

education, in which character is not the one sole aim.

Annihilation being the result of Greek education to both Greek and Roman, what

else than this can possibly be the result in a society or a nation which in education adopts

the method which is Greek, and in its highest and most honorable course of education the

literature, which is Greek and Roman?