3. Christianity, while acknowledging the partial truth of both of these theories, reconciles them. If, on the one hand, man were innately good and could of himself attain to righteousness, there would be no need of a gospel of renewal. But history and experience alike show that that is not the case. If, on the other hand, man were wholly bad, had no susceptibility for virtue and truth, then there would be nothing in him, as we have seen, which could respond to the Christian appeal.[10] Christianity alone offers an answer to the question in which Pascal presents the great antithesis of human nature: 'If man was not made for God, how is it that he can be happy only in God? And if he is made for God, how is he so opposite to God?'[11] However, then, we may account for the presence of evil in human nature, a true view of Christianity involves the conception of a latent spiritual element in man, a capacity for goodness to which his whole being points. Matter itself may be said not merely to exist for spirit, but to have within it already the potency of the higher forms of life; and just as nature is making towards humanity, and in humanity at last finds itself; as 'Striving to be man, the worm Mounts through all the spires of form,'[13] {60} so man, even in his most primitive state, has within him the promise of higher things. No theory of his origin can interfere with the assumption that he belongs to a moral Sphere, and is capable of a life which is shaping itself to spiritual ends. Whatever be man's past history and evolution, he has from the beginning been made in God's image, and bears the divine impress in all the lineaments of body and soul. His degradation cannot wholly obliterate his inherent nobility, and indeed his actual corruption bears witness to his possible holiness. Granting the hypothesis of evolution, matter even in its crudest beginnings contains potentially all the rich variety of the natural and spiritual life. The reality of a growing thing lies in its highest form of being. In the light of the last we explain the first. If the universe is, as science pronounces, an organic totality which is ever converting its promise into actuality, then 'the ultimate interpretation even of the lowest existence of the world, cannot be given except on principles which are adequate to explain the highest.'[13] Christian morality is therefore nothing else than the morality prepared from all eternity, and is but the highest realisation of that which man even at his lowest has ever been, though unconsciously, striving after. All that is best and highest in man, all that he is capable of yet becoming, has really existed within him from the very first, just as the flower and leaf and fruit are contained implicitly in the seedling. This is the Pauline view of human nature. Jesus Christ, according to the apostle, is the End and Consummation of the whole creation. Everywhere in all men there is a capacity for Christ.