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1847.]

Reformatory Movements.

193

Papal Church; for it is impossible, in the nature of things, that any visible organization can embrace all the true disciples of Christ. Equally futile must be every Protestant attempt, like that of the late London Convention, to unite them all by means of a creed. If Christians are ever to be one, as Jesus prayed they might be, they will become so under the banner of love; which is the same as saying that the union will take place on the ground occupied by ourselves. In other words, they must agree, like us, to lay stress, not on what is outward, but on what is inward; not on visible churches and published creeds, but on the unseen, unwritten sentiment of love in the heart. The time is not so distant as some suppose, when, through the influence of this noble principle of union and fellowship, which distinguishes us, the value of Liberal Christianity will be generally acknowledged, and its ministrations sought from afar.

In harmony with this desire of union is another power at work, till lately unknown, which is doing a great deal for us; -I mean, the principle of benevolent association in behalf of reform. This is one of the most prominent features of the age. The Gospel, in its later developments, aims not only to regenerate the individual man, but to amend all the institutions of society that are imperfect. In these days, every body, one might almost say, considers himself, by virtue of his Christian profession, as, in some sort, a philanthropist. The spirit of his religion goes outward; it seeks to improve the condition of communities; it would pour its healing waters into every impure stream that flows through social life. Ultraists, indeed, abound, who do much to spoil the good work; but the great movement of which I speak is as glorious as it is surprising; and, God be thanked, it is to go on. Now let it be observed, that not only is it the tendency of the associated action to which this new spirit of the age has given rise to unite members of various sects in the same benevolent enterprises, and thereby soften their prejudices, but its natural effect also is to show how, after all that has been said of the essential importance of certain doctrines rejected by us, the great principles of Liberal Christianity are, in fact, the only ones that are of any practical use in the business of reform. What company of earnest men or women, met to deliberate on ways and means for carrying forward a philanthropic movement of any kind, can be supposed to advert, even in thought, to the

seven sacraments of one church, or to the five points of another? Who, that, with intelligence and zeal, sets himself at work to promote temperance, to abolish slavery, to put an end to war, to improve the discipline of prisons, to take from penal enactments their needless rigor, or to change for the better any institution or custom of society, even so much as dreams of depending for success on any other facts, principles, or motives, of a moral and religious kind, than are furnished by Liberal Christianity? In short, and in truth, the reforming power, by whomsoever used, is not in sectarian peculiarities, but in what is common to all classes of disciples, who, reverencing their Master's authority, character, and word, strive to be filled with his spirit. And as the knowledge of this fact must be extended by every experiment of associated action for benevolent ends, the interests of our denomination will by the same means be advanced.

In connection with this reformatory spirit, let us glance at the material agencies of modern times; most of which tend, directly or indirectly, to favor the spread of such a religion as we seek to promote. Liberal Christianity, unlike other systems of faith, loves the open light of day; invites, rather than shuns, examination; is willing, not reluctant, to submit its claims to trial before reason and common sense; welcomes, instead of repelling, the spontaneous outgushings of the heart's natural sentiments; and feels itself at home and about its fitting work, not only in the church, but wherever living, active men toil, or travel, or congregate, or communicate with each other. Friends and coadjutors, therefore, it finds in the new instrumentalities of this later age (such as steamboats, railroads, and magnetic telegraphs) whereby distant communities are brought into proximity; or different classes of the people are enabled often to meet, and mingle, and converse together; or books are cheaply and widely circulated; or epistolary correspondence is increased; or channels, of any kind, for the free course of thought and feeling are opened in all directions. True, these are facilities of which other sects, as well as ours, may avail themselves; but the advantage is greatly on the side of Liberal Christians; inasmuch as where the collisions of mind with mind are frequent, and the sympathies of many hearts flow together uninterruptedly, a religion of plain truth and kindly fellowship, suited to men's common relations and pursuits, is sure, in the long run, to gain the victory over a religion of

1847.]

Philosophy and Literature.

195

mysterious dogmas and stern exclusiveness, which can be put to no good use in social or practical life.

In passing from material to intellectual agencies, our attention is arrested by an improved philosophy, fast gaining repute, which is in harmony with our views of religion, and cannot fail to be one of our most efficient helpers. Nothing seems clearer, than that the old set of notions, designated by the terms sensational, material, necessitarian, mechanical, has for years been on the wane. Spiritualism, so called, in one form or another, is now in the ascendant; and it is destined, in future, to rule the intellectual world. By spiritualism, I mean the philosophy which starts from conceptions of reason, rather than intimations of sense; which recognizes the higher nature of man; asserts the trustworthiness of the faculties; maintains the validity of human knowledge and faith; establishes the freedom of the mind, the right of private judgment, and the obligations of virtue, on facts of consciousness; gives vitality to nature by showing God in the midst of his works; and from evidences presented in man's mental and moral structure, in the ways of Providence, and in the law of life and death, draws conclusions, as probable as they are interesting, in respect alike to the reality, nearness, and benign government of the spiritual world. Such is the philosophy which an advanced civilization develops, and which it will sustain. Already its spirit has entered deeply into the departments of science, ethics, legislation, theology, and religion; and its prevalence and power will be more and more manifest as time and truth advance. Now, in my view, there is no sect of Christians which this improved mode of philosophizing will so much assist as our own. Before it, when fully and consistently carried out, irrational and degrading systems of religion cannot stand; but it is the natural ally of Liberal Christianity. The heralds of the one, as if from instinct, embrace the other. Spiritualism, in its true form, for there is the spurious form, which causes young men and maidens, not a few, to dream dreams, and see visions, and prophesy lies, and some fathers and mothers in Israel to think and utter foolish things, spiritualism in its true form, and the incorrupt Gospel, are henceforth to go hand in hand; and the interests of the latter, I cannot doubt, will be much aided by the influence of the former.

If we look now to the teeming press, and note the character of what it daily furnishes for the reading of the people,

we shall be reminded, in another way, of the liberalizing tendency of the age. Trash there is, in abundance; and a great deal of what has lately been written and published must exert a bad influence on manners, morals, and religion. Yet it is no exaggeration of the truth to declare, that literature, from the light essay to the profound disquisition, can enumerate more excellent works, as the production of the last half-century, than of all former periods since the revival of letters. What effect are they producing? Do the books, pamphlets, and papers, whose agency is like that of the winds, dispersing the evaporation collected in the higher regions of thought over the wide surface of society, contribute very much to the growth of those old theologies which have their roots in the soil of the Middle Ages? How seldom do we find, in any work of reputation which treats upon the science either of matter or of mind, upon law, politics, morals, government, legislation, or social economy, or even upon natural religion and the evidences of Christianity, so much as an allusion to such doctrines as the Trinity, total depravity, baptismal regeneration, the sacrifice of the eucharist, election, reprobation, vicarious punishment, salvation by faith alone, and everlasting hell-torments! Nor are topics of this kind oftener touched upon in poems, novels, orations, reviews, and newspapers. The current literature of the day seems divorced from every species of thoroughgoing Orthodoxy. So far as it contains the Gospel element at all, its influence is chiefly in favor of Liberal views. To be lamented, indeed, it is, that our popular authors do not avail themselves more frequently of the truths and sanctions of Christianity. But the reasons of this neglect lie, in general, where they are not commonly sought. The simple fact is, that religion, in the form in which it has prevailed, is such as educated men are becoming daily more ashamed of; -they may fall in with its ordinary and periodical ministrations; but they will not incorporate it with their writings. Men of high and pure minds cannot but love and respect the name of Christian, so soon as they understand its true import; but they will neither accept for themselves, nor allow their pens to be the medium of conveying to others, the elements of a religion that misrepresents God, contradicts the teachings of nature, does injustice to the affections of the heart, and reflects dishonor on the claims of the intellect. It follows, that, before the spirit of the Gospel shall thoroughly

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Theories of Education.

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pervade the products of the press, it must be more generally received in its own simplicity, purity, and power; but meanwhile we have cause to rejoice, that, in a negative way at least, the literature of the age befriends Liberal Christianity. And what do we see in the department of education? Never before were such intelligence and zeal engaged for the culture of the young, as are now manifested. New systems of teaching are devised; modes of instruction, choice of studies, adaptation of text-books, the whole machinery of means, have been brought under severe revision. And among the results of all this, is any one thing more noticeable than that, whether regard be had to the theories most approved or to the actual workings of the systems generally adopted, the tendency of education, in our day, so far as it favorably affects morals and piety at all, is in the direction of Liberal Christianity? Consider the theories. which of the three leading ideas of religion do they agree ;with that of the Roman Catholic, who, trusting in the power of the priest, looks for his chief good to a routine of intercessory rites; or with that of the Orthodox Protestant, who, relying on the efficacy of a mysterious faith, is content with being fed and stimulated by doctrinal assurances; or with that of the Christian Unitarian, who, depending on character as the main thing, strives, with all inward strength and by all external helps, to make this, in purity, elevation, and beauty, like that of Jesus, the great Model? Manifestly with the last. To educate, in the true and now prevailing sense of the term, is, not to alter the child's nature, nor to crowd it with foreign ingredients, but to bring out what the Creator put into it; to unfold its inherent capacities and powers; in a word, to train up the well-made little being to the stature of a true, well-proportioned, perfect man. This chief end, as the subject is understood by our most intelligent and experienced educators, all outward influences are to subserve. The Gospel even, and the constant aid of God's holy spirit, are supposed to fall under the same category of means for the full development of man's nature. Such is the modern theory of education. Words need not be multiplied to show how it clashes with the views both of Roman and Genevan theologians, or how exactly it accords with the principles of the Liberal faith. Can those views be for ever sustained, can this faith be long kept in abeyance, provided such ideas of human culture shall continue to prevail?

VOL. XLIII.

4TH S. VOL. VIII. NO. II.

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