Science, Evolution 121
there is only one mark to indicate that he was absent from the
meeting. It is safe to say that no other person ever attended so many
services of the Wake Forest Church as he. He was at all the preaching
services morning and evening unless he was absent from Wake Forest
or too ill to come; he was at all the prayer meetings and special
services; he was a constant attendant at the Sunday school and for
nearly all this period a teacher in it, having classes that were
interested and responsive. In most of the other services he had a part;
he led the singing and made the announcements. His heart was in the
Lord's House. He was church clerk, October 13, 1880, to February 13,
1889; later he was deacon, and then deacon for life and chairman of
the board; he was delegate of the church to associations and con-
ventions; he was on important committees, such as those to build a
new house of worship and to call new pastors. He was also interested
in the organized, work of his denomination both regional and world-
wide, and supported it with his counsels and means. But in it all he
was no partisan sectary; he had a noble charity for all men of all faiths
and races.
Such was Poteat's religious life; it was never called in question. Nor
in his personal faith was there anything to give much occasion to a
Baptist for caviling. The one possible exception was to be found in an
address he made before a meeting of Baptist leaders in Richmond
near the close of the century in which he had maintained a theory of
the atonement much like that of Dr. Horace Bushnell in his Vicarious
Sacrifice, based on the assumption that "the law of right is only
another conception of the law of love," commonly known as the
"Moral-influence theory of the atonement." Without in the least
offending any of his fellow Christians, Poteat had his own chosen
form of Christian mysticism, which was essentially that of Professor
Romanes in his last years. He sets this forth in an article in the Wake
Forest Student, XIX, 11f., entitled "The Appeal to Nature," in these
words:
We have learned to distinguish faith from belief, and faith has come to be
recognized as an independent organ of spiritual
knowledge,
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