Talk at Hotel Plaza
Chicago, Illinois

Notes by Henrietta C. Wagner

When we carefully investigate the kingdoms of existence and observe the
phenomena of the universe about us, we discover the absolute order and
perfection of creation. The dull minerals in their affinities, plants and
vegetables with power of growth, animals in their instinct, man with
conscious intellect and the heavenly orbs moving obediently through
limitless space are all found subject to universal law, most complete,
most perfect. That is why a wise philosopher has said, "There is no
greater or more perfect system of creation than that which already
exists." The materialists and atheists declare that this order and
symmetry is due to nature and its forces; that composition and
decomposition which constitute life and existence are exigencies of
nature; that man himself is an exigency of nature; that nature rules and
governs creation; and that all existing things are captives of nature. Let
us consider these statements. Inasmuch as we find all phenomena subject to
an exact order and under control of universal law, the question is whether
this is due to nature or to divine and omnipotent rule. The materialists
believe that it is an exigency of nature for the rain to fall and that
unless rain fell the earth would not become verdant. They reason that if
clouds cause a downpour, if the sun sends forth heat and light and the
earth is endowed with capacity, vegetation must inevitably follow;
therefore, plant life is a property of these natural forces and is a sign
of nature; just as combustion is the natural property of fire, therefore,
fire burns, and we cannot conceive of fire without its burning.

In reply to these statements we say that from the premises advanced by
materialists, the conclusions are drawn that nature is the ruler and
governor of existence and that all virtues and perfections are natural
exigencies and outcomes. Furthermore, it follows that man is but a part or
member of that whereof nature is the whole.

Man possesses certain virtues of which nature is deprived. He exercises
volition; nature is without will. For instance, an exigency of the sun is
the giving of light. It is controlled--it cannot do otherwise than radiate
light--but it is not volitional. An exigency of the phenomenon of
electricity is that it is revealed in sparks and flashes under certain
conditions, but it cannot voluntarily furnish illumination. An exigency or