The Fundamental Principles of Christianity in the Light of Modern Thinking* By JOHN M. MacINNIS, B.D. B Y SPECIAL request I am to en deavor, in thèse addresses, to state the fundamental principles newest knowledge and experience. Where there is life there is growth. Growth means development.' Devel opment, in the very nature of things, "makes necessary a constant re-state ment of the essential life.
of the Christian religion in the light of modern thought and its demands. That there is a real need for this kind of work in our day cannot be rea sonably questioned. The great majority of our church people are more or less conscious of a changing viewpoint in matters of faith and religion. Many of them have a more or less definite idea that what men speak of as “The New Knowledge” makes it impossible for intellectual people to consistently hold the old ideas of God, man, the Bible, and life hereafter. They cannot ah ways tell what has happened to dis credit the old ideas, but they feel that something very real has happened and that intelligent people are forced to change their opinions about many things that we have been in the habit of speaking of as fundamental. . As a result of this attitude of mind, “It can hardly be denied that the man of to-day has no sure convictions, either about himself or the meaning of his life.” The age is characterized by a weakened sense of responsibility and an impoverished spiritual life. A deep conviction of sin is getting to be a rare experience in the cultured life of our day. In the light of these facts many men are preaching and writing a “New Theology,” which in many in stances is “another gospel.” The need is not for a new theology, but for a positive and constructive reaffirmation of the old facts in the light of the •C opyright, 1913, by Jo h n M. M aclnnis. An ad d ress delivered a t th e M ontrose, P enn., B ible C onference.
In attempting this simple restate ment let us at the very beginning rec ognize that there are many things that we do not, and cannot know at pres ent. On the other hand, let us be equally frank in recognizing that there are some things that we can and do know. We shall begin with these things and try to logically work to the center of our subject, and then work out from the center to the cir cumference. However it came to be, there can be no reasonable question about the existence of the world of which we ■are a part. In endeavoring to under stand it we must seek its deepest and greatest meanings, not in its lowest forms of expression, but in the high est forms of expression known to us. To understand the oak we must study not the acorn but the mighty giant tree in all the splendor of its de veloped life and strength. So in our endeavor to understand the world and its life we must seek its meanings in the light of its highest expression of life. This undoubtedly is found in man in the far-reaching sweeps of his consciousness. But, here again, we must follow the highest. By common consent Jesus Christ is acknowledged to be the crowning glory of human life. Men know nothing beyond Him so far as life is concerned. He has sounded the deeps of life at a depth which has never been exhausted by the race. Therefore, for the present
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