Addresses by Henry Drummond (read e book .TXT) 📕

facts about Christ and the words of Christ. You will find the battle is half won when you have endorsed the man's objections, and possibly added a great many more to the charges which he has against ourselves. These men are

In revolt

against the kind of religion which we exhibit to the world--against the cant that is taught in the name of Christianity. And if the men that have never seen the real thing--if you could show them that, they would receive it as eagerly as you do. They are merely in revolt against the imperfections and inconsistencies of those who represent Christ to the world.

Second: BEG THEM TO SET ASIDE, BY AN ACT OF WILL, ALL UNSOLVED PROBLEMS: such as the problem of the origin of evil, the problem of the Trinity, the problem of the relation of human will and predestination, and so on--problems which have been investigated for thousands of years without result--ask them to set those problems aside as insoluble. In the meantime, just as a man who is studying mathematics may be asked to set aside the problem of squaring the circle, let him go on with what can be done, and what has been done, and leave out of sight the impossible.

You will find that will relieve the skeptic's mind of a great deal of

Unnecessary cargo

that has been in his way.

Thirdly: TALKING ABOUT DIFFICULTIES, AS A RULE, ONLY AGGRAVATES THEM.

Entire satisfaction to the intellect is unattainable about any of the greater problems, and if you try to get to the bottom of them by argument, there is no bottom there; and therefore you make the matter worse. But I would say what is known, and what can be honestly and philosophically and scientifically said about one or two of the difficulties that the doubter raises, just to show him that you can do it--to show him that you are not a fool--that you are not merely groping in the dark yourself, but you have found whatever basis is possible. But I would not go around all the doctrines. I would simply do that with one or two; because the moment you cut off one, a hundred other heads will grow in its place. It would be a pity if all these problems could be solved. The joy of the intellectual life would be largely gone. I would not rob a man of his problems, nor would I have another man rob me of my problems. They are the delight of life, and the whole intellectual world would be stale and unprofitable if we knew everything.

Fourthly--and this is the great point: TURN AWAY FROM THE REASON AND GO INTO THE MAN'S MORAL LIFE.

I don't mean, go into his moral life and see if the man is living in conscious sin, which is the great blinder of the eyes--I am speaking now of honest doubt; but open a new door into

The practical side of man's nature.

Entreat him not to postpone life and his life's usefulness until he has settled the problems of the universe. Tell him those problems will never all be settled; that his life will be done before he has begun to settle them; and ask him what he is doing with his life meantime. Charge him with wasting his life and his usefulness; and invite him to deal with the moral and practical difficulties of the world, and leave the intellectual difficulties as he goes along. To spend time upon these is proving the less important before the more important; and, as the French say, "The good is the enemy of the best." It is a good thing to think; it is a better thing to work--it is a better thing to do good. And you have him there, you see. He can't get beyond that. You have to tell him, in fact that there are two organs of knowledge: the one reason, the other obedience. And now tell him there is but One, and lead him to the great historical figure who calls all men to Him: the one perfect life--the one Savior of mankind--the one Light of the world. Ask him to begin to

Obey Christ;

and, doing His will, he shall now of the doctrine whether it be of God.

That, I think, is about the only thing you can do with a man: to get him into practical contact with the needs of the world, and to let him lose his intellectual difficulties meantime. Don't ask him to give them up altogether. Tell him to solve them afterward one by one if he can, but meantime to give his life to Christ and his time to the kingdom of God. You fetch him completely around when you do that. You have taken him away from the false side of his nature, and to the practical and moral side of his nature; and for the first time in his life, perhaps, he puts things in their true place. He puts his nature in the relations in which it ought to be, and he then only begins to live. And by obedience he will soon become a learner and pupil for himself, and Christ will teach him things, and he will find whatever problems are solvable gradually solved as he goes along the path of practical duty.

Now, let me, in closing, give an instance of how to deal with specific points.

The question of miracles is thrown at my head every second day:

"What do you say to a man when he says to you, 'Why do you believe in miracles?'"

I say, "Because I have seen then."

He asks, "When?"

I say, "Yesterday."

"Where?"

"Down such-and-such a street I saw a man who was a drunkard redeemed by the power of an unseen Christ and saved from sin. That is a miracle."

The best apologetic for Christianity is a Christian. That is a fact which the man cannot get over. There are fifty other arguments for miracles, but none so good as that you have seen them. Perhaps, you are one yourself. But take a man and show him a miracle with his own eyes. Then he will believe.
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Publication Date: 05-18-2010

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