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... there is some vaguely conceived standard of human excellence which such terms refer to. Else we are flung

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into the very whirlpool of scepticism. Measured back from infinity it may be infinitesimal, but measured forward from zero, the difference of mental and, partly, of moral culture between ourselves and the aborigines of Australia is considerable, and is really to our advantage.

Now if a given religion or religious belief suggests itself more readily, or when suggested commends itself more cordially in the measure that men's spiritual needs are more


highly developed; if, furthermore, it tends to make men still better and to raise their desires still higher so as to prepare the way for a yet fuller conception of religious truth, it may be said to be adapted to human needs; and it is from such adaptability that we argue its approach to the truth. We say "its approach," for all our ideas of the Whole, of the superhuman, of those beings with which religion deals, are necessarily analogous and imperfect. What is admitted by all with regard to the strict mysteries of the Christian faith is in a great measure to be extended to the central or fundamental ideas of all religion. They are at best woefully inadequate, and if the unity between the parts of an idea be organic and not merely mechanical, they must be regarded as containing false mingled with true.[3] Still some analogies are less imperfect, less mingled with fallacy than others, and there is room for indefinite approximation towards an unattainable exactitude. For example, assuming theism, as we interest free credit card do in the argument under consideration, it is evident that man conceives the SecondPart400-500 superhuman object of his fear and worship more truly as personal than as impersonal; as spiritual than as embodied; as

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one or few than as many; as infinite than as finite; as creator than as maker; as moral than as non-moral or immoral; as both transcendent and immanent than as either alone. If then it appears that as man's intelligence and morality develop in due proportion, he advances from a material polytheistic immoral conception of the All, to a spiritual and moral interest free credit card monotheism, it may be claimed that the latter is a less inadequate conception. And interest free

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similarly with regard to other dependent religious beliefs which usually radiate from the central notion. It will be seen that we do not argue from the self-determined wishes or desires of any individual or class of individuals to their possible fulfilment,--to the existence in Nature of some supply answering to that demand; we do not argue that because many men or all men desire to fly, flying must for that reason alone be possible. We speak credit card debt relief href="/best-credit-card-deal.html" title="best credit card deal">best credit card deal of the needs of man's nature, not of this individual's nature; of needs consequent on what man is made, and not on what he has made himself; of those wants and exigencies which if unsatisfied or insatiable must leave his nature not merely negatively imperfect and finite, but positively defective and as SecondPart400-500 inexplicable as a lock without a key--not necessarily, of needs felt at all times by every man, but of those which manifest themselves naturally and regularly at certain stages of moral and social development; just as the bodily appetites assert themselves under certain conditions not always given. Now there is one form in which this argument from adaptability is somewhat too hastily applied and which it is well to guard against. Were we to find a key accommodated to the wards of a most complicated lock, we should be justified in concluding, with a certainty proportioned to the complexity of the lock, that both originated with one and the same mind; and so, it is urged, if a religion, say Christianity, answers to the needs of human nature, we may conclude that it is from the Author of human nature with a certainty increasing as it is seen to answer to the higher and more complex developments of the soul. Now if, like the key in our illustration, the religion in question were something given _in rerum natura_ independent of human origination in any form, this argument would be practically irresistible. That besides those beliefs which lead man on to an ever fuller understanding of his better self, and stimulate and direct his moral progress, Christianity imposes others more principal, of which man as yet has no exigency, and which hint at some future order of existence that new faculties will disclose--all this, in no wise makes the argument inapplicable. The whole system of beliefs is accepted for the sake, and on the credit, of that part which so admirably unlocks the soul to her own gaze. "Now are we the sons of God, but it doth not yet appear what we shall be;" if besides satisfying our present ideal of religion, Christianity hints at and prepares us for such a transition as that from merely organic to sensitive life, or from this, to rational life, it rather adds to than detracts from the force of the argument. Yet all this supposes that Christianity is something found by man outside himself, with whose origination he had nothing to do; but, if this be established, its supernatural origin, and therefore, supposing theism, its truth, is already proved, and can only

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receive confirmation from the argument of adaptability. If the Book of Mormon really came down from Heaven, interest free credit card my conviction that polygamy is not for the best, would seem a feeble objection against its claims.

That the Judaeo-Christian religion is supernatural and is from without, not only with respect to the individual but to the race; that it is an external, God-given

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rule, awakening, explaining, developing man's natural religious instinct, correcting his own clumsy interpretations thereof, is just what gives it its claim to pre-eminence over all, even the most highly conceived, man-made interpretations of the same instinct. Yet though claiming to be a God-made interpretation, it is confessedly through human

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agency, through the human mind and lips of the prophets and of Christ that this revelation has come to us. Moreover, it involves, though it transcends, all those religious beliefs of which human nature seems exigent and which are, absolutely speaking, attainable by what might be called the "natural inspiration" of religious genius. Viewing the whole revelation in itself, its adaptability is evident only SecondPart400-500 in respect to that part which might have originated with those minds through which it was delivered to us. If the beliefs proposed seem to have anticipated moral and intellectual needs not felt in the prophet's own age or society, this might be paralleled from the inspiration of genius in other departments, and could not of itself be regarded as establishing the _ab extra_ character of the revelation. Plainly, then, so far as a religion claims to be from outside, its adaptability to our religious and moral instincts may confirm but cannot establish its Divine origin, which, given theism, is equivalent to its truth. For to show that it is from outside, is to show that it is interest free credit card from God. It is only therefore with regard to man-made interpretations of our spiritual instincts, to the natural inspirations of religious genius, to the intuitions and even the reasoned inferences of the conscientious interest free credit card and clean-hearted, that the argument from adaptability can have any independent value. It is now no longer as one who argues from a comparison of lock and key to their common authorship; but rather we have a self-conscious lock, pining to be opened, and from a more or less imperfect self-knowledge dreaming of some sort of key and arguing that in the measure that its dream is based on true self-knowledge there must be a reality corresponding to it--a valid argument enough, supposing the locksmith to act on the usual lines and not to be indulging in a freak. Such, in substance, is the argument from adaptability founded on the assumption of theism and applied to the criticism or establishment of further religious beliefs.

It is indeed somewhat stronger when we remember that the self-consciousness, with which we fictitiously endowed the lock, plays chief part in the very design and structure of man; that his self-knowledge, his moral and religious instincts, his desire and power of interpreting them, are all from the Author of his nature. Of this difference Tennyson takes note in applying the argument from adaptability to the immortality of the soul: Thou wilt not leave us in the dust; Thou madest man, he knows not why; He thinks he was not made to die, And Thou hast made him, Thou art just. But so far as the argument presupposes theism it cannot be made to support or even confirm theism.

If, then, we want to make the argument absolutely universal with regard to religious beliefs--theism card credit free interest included and not presupposed--and so to make it available for apologetic purposes in regard to those whose doubt is more deep-seated, we must inquire whether any basis can credit card debt relief be found for it in interest free credit card non-theistic philosophy; whether, prescinding from Divine governance and from an intelligent purpose running through nature, the adaptability of a belief to the higher needs of mankind

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can be considered in any way to prove its truth. So far we have only shown that such a conclusion results from a clearer insight into the theistic conception. Can we show that it springs, co-ordinately with theism, from some conception prior to both? ...

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