{"1": {"fulltext": "E S S AY S\\nCON NELL", "height": "4091", "width": "2788", "jp2-path": "essayspracticals01mcco_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nChap. Copyright No..-\\nShelf.lffi^\\n^5\\nUNITED STATES OF AMERICA.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0002.jp2"}, "3": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0003.jp2"}, "4": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0004.jp2"}, "5": {"fulltext": "ESSAYS\\nPractical and Speculative", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0005.jp2"}, "6": {"fulltext": "BY THE SAME AUTHOR\\nHistory of the American Episcopal Church. Eighth\\nedition, illustrated. 8vo, cloth, $2.00.\\nA Year s Sermons. 12mo, cloth, $1.25.\\nSons of God. A series of Sermons. 12mo, paper,\\n50 cents. Cloth, $1.25.\\nSermon Stuff. First series. 12mo, cloth, $1.00.\\nSermon Stuff. Second Series. 12mo, cloth, $1.00.\\nTHOMAS WHITTAKER, Publisher\\n2 3 BIBLE HOUSE, NEW YORK", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0006.jp2"}, "7": {"fulltext": "ESSAYS\\nPractical and Speculative\\nBY\\nS. D. McCONNELL, D.D., D.C.L.\\nNEW YORK\\nTHOMAS WHITTAKER\\n2 AND 3 BIBLE HOUSE\\n1900", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0007.jp2"}, "8": {"fulltext": "47557\\nL ib***r y of Conarese\\n^v,%s\\nT Uv (jpies Receiveo\\nUS\\nSEP 15 1900\\nCopy rig* miry\\nSECOND COPY.\\n0\u00c2\u00abKv**H\u00c2\u00ab\\nOftDtfl DIVISION,\\nSEP 21 1900\\nJ\\n5OO94\\nCopyright, 1900\\nBy\\nTHOMAS WHITTAK\\nER", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0008.jp2"}, "9": {"fulltext": "TO MY GOOD OLD FRIEND\\nKOBEET W. GRANGE, D. D.,\\nTHIS LITTLE BOOK", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0009.jp2"}, "10": {"fulltext": "Note. I hereby make my sincere acknowledgment to the New\\nWorld, the Churchman and the Outlook for their courteous permission\\nto reprint portions of this little volume which have already appeared\\nin their pages.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0010.jp2"}, "11": {"fulltext": "Contents\\nI. THE MORALS OF SEX\\nII. CHURCH AND CLERGY\\nIII. ABOUT THEOLOGICAL SEMINARIES\\nIV. BROAD CHURCHMEN, AND NARROW\\nV. THE NEXT STEP IN CHRISTIANITY\\nVI. SCRIPTURE, INSPIRATION AND AUTHORITY,\\nVII. THE FALL, UPWARD\\nVIII. THE ROLE OF BELIEF\\nIX. GOD, EVEN OUR GOD\\nX. THE NEW SITUATION\\nXI. NATURE AND GOD\\nXII. EVOLUTION AND GOD\\nXIII. GOD MANIFEST\\nXIV. THE DOCTRINE OF THE CROSS\\nXV. THE OTHER LIFE\\nXVI. THE HOLY CATHOLIC CHURCH\\nPAGE\\n7\\n33\\n53\\n75\\n89\\n107\\n125\\n117\\n155\\n169\\n181\\n191\\n209\\n233\\n255\\n273", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0011.jp2"}, "12": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0012.jp2"}, "13": {"fulltext": "THE MOKALS OF SEX", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0013.jp2"}, "14": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0014.jp2"}, "15": {"fulltext": "THE MORALS OF SEX\\nOf all the Commandments in the Decalogue, the\\nmost difficult to enforce and expound is the Seventh.\\nFor the present purpose it is its exposition with which\\nI am concerned, and it is the clergy chiefly that I have\\nin mind in what I say. There are at least three rea-\\nsons which make a discussion of the Law of Sexual\\nMorality pertinent to us professionally. First, as offi-\\ncial teachers of righteousness and ministers of disci-\\npline we are continually called upon to apply and in-\\nterpret the law. Second, we are confronted with a new\\nsocial and economic order which has introduced into this\\nregion of morals quite new and very profound difficul-\\nties. Third, in common with Protestantism generally,\\nour Church is engaged in the attempt to formulate the\\nlaw of the case in a Canon of Marriage and Divorce.\\nThese three reasons may also serve as the headings\\nfor the divisions of what is rather a memorandum for\\nan argument than a symmetrical thesis.\\nI. What, then, is God s law as to sex relation-\\nships Upon what sanction, human or divine, does\\nthe law rest? Is the same law binding upon men\\nand women?\\nTo these questions the Social Purity League would\\n9", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0015.jp2"}, "16": {"fulltext": "10 THE MOKALS OF SEX\\ngive one answer. The average practicing physician\\nwould give another. The law of the state is based\\nupon ideas differing from both replies. The Church\\ngives an answer differing somewhat from all of them.\\nWhat is the actual will of God and the will of Nature\\non the subject? We may be certain that the two\\nwills will coincide. Usually if we can find out pre-\\ncisely in any case what Nature wishes we may be\\nquite sure that we have found out what is the will of\\nGod in that case. For Nature is God s way of ex-\\npressing Himself.\\nBut in the case of sex relationships it may as well\\nbe confessed that Nature does not seem to know her\\nown mind. This is the origin of the whole moral con-\\nfusion upon the subject. In regard to other appetites\\nand desires Nature is a trustworthy guide. Their\\nexistence is prima facie proof of their innocence.\\nThey are warnings of needs. They protect them-\\nselves against abuse by the sense of satiety. For\\nother moral prohibitions the reason is so evident in\\nthe nature of things that the understanding is ready\\nto uphold the conscience in its mandates. But in the\\ncase before us we cannot follow the guidance of\\nNature. The instant that proposal is baldly made,\\nall men see that it will not work. As a social rule, it\\nis condemned by the practically unanimous vote of so-\\nciety. And it is not civilized and Christian society\\nalone which condemns it. Unregulated intercourse at\\nwill is not permitted even by the lowest savages.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0016.jp2"}, "17": {"fulltext": "THE MORALS OF SEX 11\\ni\\nAmong the lower animals it is not possible. In men\\nit is physically possible, but it is limited and regulated\\nby social conventions. These limitations have the\\nforce of law, and are maintained by an appeal to re-\\nligion. What then are they, and ought they to be\\nThe first prohibition is of Adultery. What is\\nadultery? The legal definition is slightly different,\\nbut the practical definition is sexual connection with\\nanother man s wife. In what does the wrong of the\\naction consist The first answer is, it is a wrong to\\nthe woman s husband. This is the view which the law\\ntakes of the matter. This was the view of the Old\\nTestament Scriptures. The adulterer was punished as\\na thief. He had trespassed upon another man s prop-\\nerty. This is the Common Law doctrine to this day\\nin Europe and America. The remedy for the injured\\nhusband, the phrase is significant, is sought by an\\naction to recover damages. Underlying it is the feel-\\ning surviving from ancient times that a wife is prop-\\nerty. In quite modern practice has been introduced\\na legal fiction to put the wife on the same legal stand-\\ning as the husband, and she has been allowed also to\\nsue for damages for the alienation of the husband s\\naffections. Courts and juries have always found it\\ndifficult, however, to assess the value of the thing\\nsought to be recovered.\\nBut the punishment of the adulteress has always\\nbeen reached on other grounds. Her offence has been\\nestimated not by the damage inflicted upon the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0017.jp2"}, "18": {"fulltext": "12 THE MORALS OF SEX\\nwronged husband, but by the damage she has done to\\nsociety. She has defiled the blood. Where so-\\nciety was organized, as in Israel, about the tribal\\nprinciple, it is easy to see why she was so sternly\\ndealt with for having wrought eonf usion in Israel.\\nBut the same quality must always distinguish the\\nadulteress from the adulterer. The husband may\\nwander among harlots, and in the view of law, the\\nwrong which he does and which he incurs is personal\\nto himself. But for the wife to admit an intruder is\\nto confuse the inheritance. Her offence is against\\nher father, her husband s father, her children, against\\nthe State. It vitiates, or at any rate renders uncertain,\\nthe testaments of all who have preceded her and her\\nhusband. In the sin of adultery the same judgment\\nhas never been meted to the man and the woman, and\\nnever can be. The implications of this we will meet\\nagain when we come to consider the moral basis of\\nmarriage and divorce. Practically, it is sufficient to\\nsay at this point that the offence is one which has al-\\nways been so sternly condemned by all men that we\\nneed not dwell longer upon it. Any man guilty of it\\nflies in the face of Nature, society and God, and\\namong the three he will find his punishment.\\nBut what about commerce of the sexes which does\\nnot involve the element of trespass and does not defile\\nthe blood What is the absolute and ideal right Is\\nthe law the same for all Should all be alike pun-\\nished for its breach Let us take this last question", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0018.jp2"}, "19": {"fulltext": "THE MORALS OF SEX 13\\ni\\nfirst. Should the man and the woman be held to the\\nsame accountability and be dealt with the same way\\nThe answer is, they cannot be. The cry the same\\nlaw of purity for both sexes, is both silly and mis-\\nchievous. The champions of this crusade do not seem\\nto perceive that in the leveling process attempted the\\nwoman is quite as likely to be dragged down as the\\nman is to be led up. Set the ideal of manly purity as\\nhigh as you will as high as Christ does but remem-\\nber that even then woman s purity must transcend it.\\nNothing is gained by ignoring facts. Society judges\\nthe woman s fault far more severely than it does the\\nman s, simply because it believes the fault to be far\\nmore heinous in her than in him. One element in\\nguaging the gravity of an offence against a rule is the\\nconsideration of the consequences of such offence. In\\nthis offence the woman is defiled in the body, in her\\nemotional nature, in her affections, in her soul, to an\\nextent and in a way which is not true of the man. In\\nher case the consequences are conserved, retained,\\ntransmitted. In his they come to an end. His of-\\nfence may have a moral aggravation far beyond hers,\\nor it may not. But the same offence it is not, nor\\ncan, nor ought society to deal with her as with him.\\nHis penalty cannot be of the same kind as the one\\nmeted out to her. If he be threatened with that\\nalone by well-meaning reformers and preachers, he\\ncan well afford to smile in their faces. Nothing is\\nidler than the rhetoric about the injustice of the fact", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0019.jp2"}, "20": {"fulltext": "14 THE MORALS OF SEX\\nthat she is cast out to shame and cold while he is re-\\nceived to club and drawing-room. This has always\\nbeen society s method, and always will be. The fault\\nhas demonstrated her to be incapable to discharge\\nher social duty, while it has not conclusively shown\\nhis unfitness.\\nFrom this the law of sexual purity for women, and\\nthe reasonableness of that law begins to appear. For\\nthem the law is absolute chastity. No excuse or pal-\\nliation will be admitted in the judgment of human so-\\nciety. God s judgments, we may well believe, will be\\nin many instances different. He can heed the plea,\\nshe sinned much because she loved much. But\\nsociety cannot. There is too much at stake. In her\\nperson society itself is defiled by the offence, and is\\ncompelled in self-defence to visit upon her a penalty\\nwhich does not fall upon her partner. This may be\\ncalled hard, unjust, unfair, atrocious, but that does\\nnot change the fact. Beside that, a closer examina-\\ntion of all the data would probably show that it is not\\nopen to these charges. At any rate, it is the way\\nin which woman herself deals with her offending\\nsister.\\nIt is clear, therefore, that human society, presum-\\nably giving voice to the will of God, demands abso-\\nlute continence (1) of all married men, under the\\npenalty which attaches to a broken oath (2) of all\\nwomen, under the penalty which attaches to any act\\nwhich brings confusion into the social structure (3)", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0020.jp2"}, "21": {"fulltext": "THE MORALS OF SEX 15\\nof all married women, under an additional penalty for\\ndebauching posterity.\\nThis leaves for consideration the case of those men\\nwho have contracted no obligations, whose incon-\\ntinence does not seem to them to carry with it any\\nevil consequence, whom society does not severely pun-\\nish, who find across their path only what seems to be\\nan arbitrary prohibition. What will keep them con-\\ntinent What ought to keep them continent What\\nhas Nature, what has God, what has the preacher to\\nsay to the young man here There is no department\\nof morals where it is so difficult to speak honestly.\\nThere is no place where conventional morality, both\\nin its teaching and result, or lack of result of its teach-\\ning, is so unsatisfactory. When the young man is\\nbidden, thou shalt not kill, thou shalt not steal, thou\\nshalt not commit adultery, he heeds. In all these\\ncases he sees both the reason for the prohibition and\\nthe peril of the offence. But when he is bidden, thou\\nshalt not commit fornication, he heeds little. He\\nknows that fornication is not adultery. The reasons\\nfor its condemnation are not so evident. They lie so\\ndeep down in the complex nature of things that he\\ndoubts their existence. The torment of an appetite\\nwhich he knows to be natural drives him across a\\nprohibiting line which he suspects to be artificial.\\nWhat shall the moralist, the physician, the priest\\nsay to these It would surely be a great gain if they,\\nall three, can say the same thing. To the unmarried", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0021.jp2"}, "22": {"fulltext": "16 THE MOEALS OF SEX\\nAmerican woman, little needs to be said. She is\\nchaste by habit, by tradition, by pride, by instinct, by\\ntemperament, by physical nature. She needs little\\nexhortation. But what of the man How many are\\ncontinent between the ages of twenty and thirty-five\\nNo one can say. Some are probably far more than\\nis often supposed. But more are not. They say,\\nwhen they speak at all on the subject, that it is a\\ncounsel of perfection to which they are not equal.\\nThey find no fault with the high demand which con-\\nventional morality exacts, but they regard it as im-\\npossible of attainment. What considerations can we\\nurge to give vigor to the young man s will by which\\nhe can bid his turbulent appetite come to heel?\\nChristianity provides the supreme truth. It tells him\\nthat his body is the temple of a Holy Spirit. It warns\\nhim against defiling the temple of the Holy Ghost.\\nIt asks him if he will dare t6 make the body of\\nChrist the member of a harlot. There are thousands\\nfor whom this is sufficient. Their souls are inwardly\\nreverent, and they compel their reluctant bodies to be\\nat least outwardly respectful.\\nBut there are tens of thousands to whom this is not\\nsufficient. For various reasons the spiritual dynamic\\nof Christianity does not touch them. Has the law of\\npurity any other hold upon them\\nThere would seem to be at least two facts which we\\ncan fairly urge to bid them pause. The one is the\\nperil to the body the other is the peril to the soul.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0022.jp2"}, "23": {"fulltext": "THE MORALS OF SEX 17\\nLet us not be misunderstood. We do not well to\\nflourish threats of death to the body or of damnation\\nto the soul. But there are a thousand ills which stop\\nfar short of either dissolution or damnation, which are\\nnevertheless so grave that none but a fool will take\\nchances with them. Fear may be a low motive, but\\nthe appeal to it is not unworthy. Indeed it probably is\\nin point of fact the most common of sanctions. The\\nman who buys sexual indulgence habitually, takes\\nrisks of bodily damage which none but a fool would\\nincur. He imperils his subsequent life the health of\\nhis wife who is to be the life and self-respect of his\\nunborn children. Does he smile and say, I ll take\\nthe chances Would it not be well if we could per-\\nsuade the experienced physician to say to him I\\nhave heard men say that and I have seen them after-\\nward, when they wished that they had at least died\\nbefore they were damned\\nThere is another penalty, however, about which\\nNature is inexorable. It is none the less natural be-\\ncause it happens to be a law of human nature. Why\\nis pure lust not immoral in a beast And why is it\\nimmoral in a man? Because in the beast it is not\\ncorrelated with the affections, and in the man it is.\\nMaking a beast of one s self is not a metaphor. It\\nis a scientific statement of a possibility. It is accom-\\nplished by eliminating the humane element from any\\nhuman act and thus reducing it to the deed of an animal.\\nBut this can only be done at the expense of the human", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0023.jp2"}, "24": {"fulltext": "18 THE MORALS OF SEX\\npart of Nature. If it be done repeatedly, the humane\\nelement is injured. II it be done habitually, the\\nhumane element is destroyed. Nature is leisurely but\\nunerring in her revenges. If one should then be\\ncounselled by the complaisant physician, who knows\\nonly the body, to seek health by the temperate grati-\\nfication of an appetite, the religious adviser may be\\nallowed to intervene and say, the doctor s advice\\nwould, no doubt, be good if it concerned an appetite\\nwhich had in it no quality but physical. Your pre-\\nscription would be well for a beast for a man it is\\nnot well. Incontinence of the body means deteriora-\\ntion of the soul. This would be just as true though\\nthe Bible had never been written, and though there\\nwere not a preacher of morality in the world. The\\nhouse of the strange woman opens unto death, and\\nher paths unto the dead. The soul which goes there\\nsickens, and dies if it abides there. This is the price\\nwhich Nature fixes. Any cost of self-repression is\\ncheaper. In this, Solomon, Kobert Burns, St. Paul,\\nand the Great Physician agree.\\nI have not mentioned the crime of seduction in any\\nof its forms. The man who is capable of taking ad-\\nvantage of youth, ignorance, inexperience, or of\\nwoman s love for the gratification of his lust, or the\\nrare, but still existent, wanton woman who plays and\\npreys upon the imperious instinct of man, are both\\nalike beyond argument. They are condemned al-\\nready.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0024.jp2"}, "25": {"fulltext": "THE MORALS OF SEX 19\\n11 Who cast the devils from the Gaddarene,\\nCould hardly do so much for these I ween.\\nII. I said that we are confronted by a new social\\nand economic order which has greatly aggravated the\\ndifficulties in this region of morals. In a simple social\\nstructure each man and each woman is mated and\\nmated early. Physical appetite is transfigured by af-\\nfection, and held in check by the responsibility of\\nparentage. But each generation the average age of\\nmarriage is being pushed farther onward, and the per-\\ncentage of unmarried men and women increases.\\nWithin the last fifty years the average age of mar-\\nriage in New York State has been pushed upward, for\\nmen from about twenty-two to about twenty-seven, and\\nfor women from nineteen to twenty-four, as near as can\\nbe deduced from the very imcomplete statistics.\\nSpeaking generally two causes are at work to bring\\nabout this result. First, the increasing exigency of\\nlife, and second, the increasing personal independence\\nof women. Suppose the man is a professional man.\\nHe leaves the preparatory school at nineteen, leaves\\nthe university at twenty-two, leaves the technical\\nschool at twenty-six. Assume for him at the outset\\neven more than average professional success. He\\ncannot and does not marry until he has passed thirty.\\nSuppose he goes at once from the public high school\\nat nineteen to learn a skilled trade or to go into busi-\\nness, he cannot get to the point when he can marry\\nand live in this city much earlier. Only the unskilled", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0025.jp2"}, "26": {"fulltext": "20 THE MOEALS OF SEX\\nlaborer can marry shortly after maturity, because his\\nability to support a family is at its best from twenty-\\nfour to thirty-four, and rapidly declines thereafter.\\nThe case of women is the same, with aggravating\\ncircumstances. The butcher s daughter and the bak-\\ner s now remain in the public school until nineteen or\\ntwenty. I was present lately at the opening exercises\\nof a high school containing two thousand four hundred\\nyoung women, the majority of whom were older than\\ntheir grandmothers had been when their mothers were\\nborn. Do not understand me to be making an argu-\\nment for early marriages. I am not making an\\nargument at all. I am trying to make a diagnosis.\\nWe are set to preach purity. To do so effectively we\\nmust know to whom we are preaching. We are sur-\\nrounded by thousands and thousands of unmarried\\nmen and women who remain unmarried for a length\\nof time, far longer than has ever been known in any\\nother time and place. The men are journeymen\\nmechanics, clerks, commercial travellers, salesmen,\\nlawyers, engineers, doctors. The women are college\\ngraduates, shop girls, factory girls, saleswomen,\\nstenographers, and myriads of young women living\\naimless lives in dull homes, waiting while their bloom\\nfades for the man to speak, who cannot speak because\\nhe cannot make a home to which to invite her.\\nBut what of the imperious instinct meanwhile\\nLove of life and the instinct of generation are the two\\nelemental forces. Society has safeguarded life, made", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0026.jp2"}, "27": {"fulltext": "THE MORALS OF SEX 21\\nit comfortable, lengthened it. Never was human life\\nso secure, so pleasant, so easy. American society has\\ncertainly succeeded in its aim at life, liberty, and the\\npursuit of happiness. But does any one suppose that\\nthe companion instinct of propagation can be\\nignored, or forgotten or suppressed without it having\\nits revenges Does society do well to make individ-\\nual life easy and homes difficult After a young\\nman has lived for five years at a Mills hotel, and a\\nyoung woman in a Young Women s Christian Asso-\\nciation boarding-house, will they be more or less likely\\nto combine their lives in the narrowness of a home\\nOne is tempted to ponder upon the proverb that the\\nwise ones of the world are kept busy undoing the\\ndeeds of the good ones. The hard fact confronts us\\nthat the sex instincts of nature are more and more\\nobstructed by the exigencies of human society. Con-\\ntinence is subjected to a longer and ever more severe\\nstrain. Is it surprising that it breaks down What\\nreinforcement can the minister of religion bring to\\nthe continent will which finds itself called upon to ar-\\nbitrate between the law of the mind and the law of\\nthe members, after the contest has been artificially\\nprolonged beyond the time which Nature has decreed\\nIt may be well to say at this point that I assume the\\nappetite of sex to be just as legitimate and as noble as\\nany appetite whatsoever. Indeed one might say\\nmuch more. Whosoever shall penetrate the ultimate\\nmystery of sex will have gone far to know the es-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0027.jp2"}, "28": {"fulltext": "22 THE MOEALS OF SEX\\nsential nature of God. Creation and procreation are\\nmore nearly allied than are any other motions of the\\nCreator and the creature. The religion of Christ\\nought by now to have recovered from the sickly taint\\nof asceticism with which the mumified corpse of dual-\\nism infected it in the Thebaid centuries ago. The\\nmonk and cloistered nun have never been altogether\\nsane. Their confessions, their hymns and prayers,\\ntheir theology and casuistry proclaim them less than\\nChristian because less than human. I believe that we\\nwill never be able to urge and interpret God s law of\\nchastity except as we honestly and reverently recog-\\nnize the truth that in God s image created He them,\\nmale and female created He them. It may well be\\nthat just now the most efficient way in which we can\\npreach personal purity shall be by addressing our-\\nselves to the correction of some of those things in the\\nsocial and economic order which make impossible that\\ncondition of things which God contemplated when He\\npromulgated His law.\\nIII. We are concerned with the application of the\\nChristian law of sex relationships to divorce and remar-\\nriage. This discussion usually commences with an\\narray of statistics to show the rapidly increasing num-\\nber of divorces. I will assume the figures. Let us\\nadmit the extreme. In one state there is one di-\\nvorce for every six marriages. In other states they\\nrange from this downward to South Carolina where\\nthere are none. The fact of consequence is that there", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0028.jp2"}, "29": {"fulltext": "THE MORALS OF SEX 23\\nhas been and is a rapidly increasing disposition to\\nbreak the bonds of matrimony when they begin to\\nchafe, and in a less marked degree a disposition for\\nthose thus made free to contract new alliances. There\\nis so little question of the facts that it would be time\\nwasted even to exhibit them.\\nBut the second step in the discussion is usually to\\nargue that all this indicates a prevailing laxity of\\nsexual morality, and a perilous lowering of the ideal\\nrelations of man and woman. This I believe to be an\\nerror. A careful examination of the facts will show\\nthat, taking the country as a whole, a slow but steady\\nadvance in chastity has occurred much in the same\\nway as has occurred the advance in temperance. The\\nmultiplication of divorces is not to be accounted for\\nby the division of the sum total of popular morality.\\nIf this were the situation the Church s task would be\\na very simple, even though not an easy one. But the\\nreasons are far more complicated. Speaking broadly,\\nit may truly be said that Christianity itself has caused\\nthe present multiplication of divorces. Every intelli-\\ngent student of Christianity has noted the way in\\nwhich it began almost at once to change the status of\\nwoman in society. It began by crediting her with an\\nindependent personality. But the accumulated tradi-\\ntions of countless generations stood between her and\\nthe conscious realization of her personality. In all\\nhuman society she stood in a position of less dignity\\nthan that of a slave or even of a chattel. A bonds-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0029.jp2"}, "30": {"fulltext": "24 THE MORALS OF SEX\\nman or an ox had at least an individuality of its own.\\nThe woman had not. She was an appendage of some\\nman of a father, a husband, a brother, or even a son.\\nAll law, all custom, all social order, all domestic life was\\nbuilt upon this conception of woman. Even St. Paul\\nasserts it and bases his dicta upon it. But what is of\\nmore significance, this was woman s conception of her-\\nself. And woman is, as Amiel says, the very genius\\nof conservatism.\\nThe glory of Christianity is that it has at long last\\nsucceeded in bringing woman to conceive of her own\\npersonality as Christ conceived of it. The process has\\nbeen a marvellously slow one. Indeed it is only\\nwithin our own time that the result has begun to\\nshow in any large way. The phenomenon is not\\nfitly termed the emancipation of woman. It is not\\nemancipation. It is not independence. It is a\\ncoming to consciousness of self. The free woman in\\nChrist is not thereby- set in opposition to men, or\\ntransformed into a man in all save bodily function.\\nIt has nothing to do with the suffrage or with the\\nright to earn her own living. But this new-found\\nconsciousness of absolute and underived personality\\nhas given to her a new-found, and sometimes bewil-\\ndering sense of her personal dignity and personal\\nsanctity. This is what we wish, what Christ in-\\ntended, what we would not have turned backward.\\nBut when this stage has been reached why should we\\nbe amazed if she turn to society and ask, sometimes", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0030.jp2"}, "31": {"fulltext": "THE MORALS OF SEX 25\\ntearfully and sometimes defiantly, Am I a person\\nAm I not the owner of my own body? Can Chris-\\ntian law under any conceivable circumstances lay an\\nobligation upon me, or so construe any promise which\\nI have made, as to command me to give my body to\\nthe embrace of any man against my will? Thus\\nChristianity itself has led not a few women to the\\npoint where their religion prompts them to take an\\naction the precise opposite to that which devout\\nwomen of an earlier stage would have taken. At that\\nearlier stage a devoted woman endured to her life s end\\nthe approaches of a brutal or drunken or distasteful\\nhusband because her religious sense bade her do so.\\nTo-day her equally pious granddaughter utterly re-\\nfuses such outrage of her personality because her\\nreligious sense bids her so Divorce is just as likely\\nto be the result of a higher moral ideal as of a lower\\none. We may as well face the fact that marriage is\\ncoming more and more to be thought of as a mutual\\ncontract betw r een two self-contained persons than as\\nthe absorption of the wife s personality by the hus-\\nband s. And Christianity has done this by transform-\\ning the woman from a possession into a person. Do\\nwe wish that undone If not, then all the exhorta-\\ntion of the conservative who is the man with his\\neyes in the back of his head all his exhortations to\\nbring back what he calls the primitive basis of the\\nmarriage bond, is idle. The sacred marriage estate\\nlies before us, not behind. I am willing to say that", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0031.jp2"}, "32": {"fulltext": "26 THE MOKALS OF SEX\\nfor one I believe that in most cases where divorces\\nare actually granted it is better upon the whole for\\nthe state to loose the bans which have become fetters\\nthan to hold them fast, better for the men and\\nwomen concerned, better for society, better for pub-\\nlic morals. In point of fact they never were those\\nwhom God had joined together. As to the re-\\nmarriage of the severed individuals, that is quite a\\ndifferent question, and a far more difficult one, both\\nfor the state and the Church. But this is the stage\\nat which the Church comes face to face with the\\nproblem.\\nConcerning a first marriage it would seem that the\\nChurch could do no more than she has already done.\\nThat is to warn the young man and maiden who ask\\nher benediction upon their vows that if any persons\\nbe joined together otherwise than as God s word doth\\nallow, their marriage is not lawful. Shall she at-\\ntempt to pass judgment upon the facts in each in-\\nstance If so, what is to be her measure or standard\\nof legality If by God s word here she mean the\\nwritten scriptures she simply cannot derive from them\\na working statute. They were not written for such a\\npurpose. If she mean the ideal prerequisites and con-\\nditions of Christian marriage, as is the practical con-\\nstruction of the phrase, then she can do no more than\\nadjure them by the sober warning of judgment to\\ncome, that if there be any impediment they do now\\nconfess it. The practical outcome of the common", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0032.jp2"}, "33": {"fulltext": "THE MORALS OF SEX 27\\nadmonitions of our more or less reverend fathers in\\nGod that we should look with more care to the origi-\\nnal marriages, seems to me to amount to this and\\nnothing more.\\nBut what of the remarriage of those who have been\\ndivorced? Shall the Church forbid it absolutely?\\nShall she forbid it, with exceptions Shall she per-\\nmit it absolutely Whichever she decides upon, what\\nshall be the ground upon which she shall rest her\\ndecision\\nThe real difficulty is with the last question. What\\n^6- the law Avhich governs the Christian Church in this\\ncause? And where is it written? Many, possibly\\nmost, will repty, the law is in the New Testament. I\\nthink they are mistaken. Christ enunciated no law\\nof marriage and divorce. He did that which was\\nultimately to make marriage a sacrificial symbol and\\nseparation an impossibility, but not by dictating\\nstatutes. He did for the Seventh Commandment\\nwhat He did for the Sixth and the Eighth, and waited\\nfor time to show the result. Thou shalt not kill,\\nsays the law Christ gives it the dynamic, whoso-\\never hateth his brother is a murderer. Thou shalt\\nnot steal becomes dynamical through His, love thy\\nneighbor as thyself. Thou shalt not commit\\nadultery. Whoso looketh with lust is an adul-\\nterer. The attempt to extract a canon from the\\nwords of Christ is the medigeval philosopher s task to\\ndistill bottles full of elixir of life out of the morning", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0033.jp2"}, "34": {"fulltext": "28 THE MORALS OF SEX\\ndew. My words are spirit, and they are life.\\nWhen the exegete sets about with purblind eye to ex-\\namine the words through the opaque lens of learning\\nfor the purpose of turning his rendering over to the\\ncanonist to be written in the black letter of ecclesias-\\ntical law, the Christian can only go about his business,\\nand wait with what patience he can.\\nThe history of the Christian society is the gradual\\nunfolding of the work of Christ in this cause as in all\\nothers. The early Christians did not conceive polyg-\\namy to be inconsistent with their profession. As a\\nmatter of expediency it was agreed that the clergy\\nmust be monogamists. But there would have been no\\nmeaning in the mandate, let a bishop be the husband\\nof one wife, if the same rule had antecedently been\\nregarded as binding upon clergy and laity alike. And\\nhow could the early Christians take that attitude hav-\\ning only the Old Testament in their hands, and the\\nNew not yet written It may be a surprise to be re-\\nminded that the Catholic Church has not to this day\\nofficially pronounced that the possession of a plurality\\nof wives is per se a bar to membership. It is still an\\nopen question whether a missionary in pagan land\\nmay withhold baptism from a sincere convert until\\nhe put away all his wives but one. As a matter of\\nfact Christ has eradicated polygamy as He has done\\nslavery by slowly producing individuals whose nature\\nis such that they cannot be either polygamists or\\nslaves. Can the same method be trusted to eradi-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0034.jp2"}, "35": {"fulltext": "THE MORALS OF SEX 29\\ncate the ancient custom of divorce Surely we must\\nthink so.\\nBut what can the Church do meanwhile I reply,\\nshe may make such, and only such canonical regula-\\ntions as are not for her ultra vires. Let me say here,\\nin passing, what has been often said by wise Church-\\nmen, that our Church is exposed to peculiar danger from\\nthe lack of any judicial tribunal to determine the limit\\nof her right to legislate upon any cause. If a secular\\nlegislature pass a law which it has really no power to\\ndo, a supreme court so adjudges, and the law at once\\nbecomes nul and void. In our Church the people are\\nonly fairly well saved from such legislation by the fact\\nthat what we call the common law of the Church is so\\ngenerally respected, and by the further fact that vio-\\nlation of canonical law is so uncommonly easy and\\nfree from danger.\\nFrom the beginning it has been admitted that the\\nChurch may make such regulations for the conduct of\\nthe clergy as she deems expedient, provided the com-\\nmon rights of Christian people are not encroached\\nupon. Thus she has forbidden the clergy to bear arms,\\nto submit to the trial by combat, to marry, to engage in\\nunseemly avocations, and such like. All these regula-\\ntions rest upon expediency, and are of their nature\\ntransitory, local, may be modified, or revoked when\\nconditions change. On this ground I think the clergy\\nmay well be instructed not to officiate at the remar-\\nriage of any divorced person. If such a canonical", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0035.jp2"}, "36": {"fulltext": "30 THE MORALS OF SEX\\nprohibition were passed I would cheerfully obey it.\\nI should vote for such a canon. Practically, I see no\\nother course open to the Church at the present stage.\\nThe clergy must either be left free to marry any and\\nall divorced persons or must be forbidden to marry any.\\nDiscrimination is not possible for the obvious reason\\nthat the Church possesses no machinery of her own by\\nwhich to ascertain the facts concerning any case of di-\\nvorce, and she cannot commit her action to the formal\\ndecisions of secular court without by that act com-\\nmitting ecclesiastical suicide. Let the Church forbid\\nthe clergy to remarry divorced persons and let her\\nstop right there.\\nI say, stop right there, because the Church cannot\\nsee her way any farther at present. ISTo agreement\\ncan now be reached as to what marriages God s word\\ndoth allow, and what ones it doth disallow. Some\\nmaintain that marriage is indissoluble for any cause\\nsome that adultery by either party vacates it abso-\\nlutely some that such breach of vow only releases the\\nother party to the extent of separation a mensa et\\nthoro some that the secular law fixes the status of\\nevery individual in this regard so that the Church is\\nfree to bless any marriage when the state pronounces\\nthe parties marriageable. All appeal to the dicta of\\nChrist as recorded and interpreted in the New Testa-\\nment.\\nNow, while this situation continues the Church dare\\nnot go any farther in exercising discipline upon the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0038.jp2"}, "37": {"fulltext": "THE MOEALS OF SEX 31\\nlaity than she has already done in her rubrics. By\\nfundamental Catholic law and custom there are only\\ntwo offences for which a citizen in Christ s visible\\nKingdom may be expelled. They are, first, notorious\\nuncharitableness i. the demonstrated absence of\\nthe Christian spirit and second, notorious evil living,\\ni. e., the demonstrated absence of the Christian con-\\nduct. Under this later rubric the priest ex-communi-\\ncates for a breach of the Seventh Commandment when\\nthe offence has come to be common knowledge. He\\nneeds no canonical permission to deal with an offence\\nwhose definition has been already determined. What\\nthen of the case of communicants who have been\\nlegally divorced, let us say for desertion, and have\\nbeen remarried, let us say by a magistrate, who be-\\nlieve that they have violated no law of God, and who are\\nliving a sober life, and are regarded by the community\\nas upright men or women Shall the Church ex-com-\\nmunicate them If so, on what ground Are they\\nadulterers ]S T ot unless the Church shall have by her\\nobiter dicta added to the definition of adultery. But\\nif the Church may arbitrarily label an action adultery,\\nand punish it under the Seventh Commandment, she\\nmay with equal right label stock-broking theft, and\\npunish it under the Eighth Commandment, or pro-\\nnounce a manager of the Brooklyn Rapid Transit\\nSystem a murderer, and ex-communicate him under the\\nSixth. But are they notorious evil livers Clearly\\nnot, for the Christian community in which they live", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0039.jp2"}, "38": {"fulltext": "32 THE MORALS OF SEX\\ndoes not so regard them. What, then, shall the\\nChurch do with them I answer, do what the Church\\nis commissioned to do exhort, teach, illuminate, and\\nwait. But the kingdom of heaven is not to be taken\\nby violence, nor is the citizen to be expelled by vio-\\nlence. The sons of thunder are not the apostles\\nwhose proposed legislation the Master approves.\\nThere are two quite distinct questions before the\\nChurch now, and much depends upon this distinction\\ncoming to be seen and acknowledged. The regula-\\ntion of the action of the clergy is one thing: that\\ncan be fixed arbitrarily, can be changed as conditions\\nchange, need not rest upon any final declaration by the\\nChurch of the intrinsic nature of the thing allowed or\\nforbidden. But the discipline of the laity is quite a\\ndifferent thing. They have rights which cannot be\\ntaken away by arbitrary statutes. Let a man so ex-\\namine himself before he presume to eat of that bread\\nor drink of that cup, is the formula of the original\\ncharter. Possibly he may eat and drink damnation.\\nThat is his affair.\\nA great bishop said wisely that he had rather see\\nEngland free than sober. Better that the ecclesiastical\\nstate should be free than that it should be beyond re-\\nproach.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0040.jp2"}, "39": {"fulltext": "CHUKCH AND CLEKGY", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0041.jp2"}, "40": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0042.jp2"}, "41": {"fulltext": "n\\nCHUECH AND CLEEGY\\nNo doubt the experience of every clergyman who\\nhas a large acquaintance among his brethren is the\\nsame as my own in one particular, that is, that we are\\nkept continually heart-sore by the stories which are\\nconfided to us by men who are either out of work or\\nwho are doing their work under conditions which\\nthey feel to be hopeless.\\nFor instance, here is a priest under forty, who was\\nfor eight years the rector of a prosperous parish in a\\nsouthwestern state. His salary was satisfactory and\\nhis work in every way to his liking he was recog-\\nnized to be an able man in the Church and in the\\ncommunity. His wife contracted malaria. Year by\\nyear he saw himself being gradually closed in to an\\nawful dilemma. Either he must resign and go away,\\nfacing the chances of starvation, or he must stay and\\nsee his wife die. He resigned, as any honorable man\\nwould have done. The question now is, What is\\nthere for him to do I know that at this point there\\nare not a few who would make the suggestion, pri-\\nvately, if not publicly, that he had no business ever to\\nhave had a wife at all. This suggestion I will con-\\nsider later on.\\n35", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0043.jp2"}, "42": {"fulltext": "36 CHURCH AND CLERGY\\nHere is another instance A man who has been\\nfor ten years, and still is, rector of a church in a por-\\ntion of a city from which the people are moving\\naway. When he began his work everything was\\nhopeful, and he did his duty with confidence in the\\nfuture. As the years passed on, however, confidence\\ngave place to doubtfulness, doubt was succeeded by\\nfear, and fear gave place to despair. His brethren\\nof the clergy, to whom he has quietly talked of the\\nsituation, have done their best again and again to se-\\ncure some more hopeful field for him, but so far in\\nvain. There he is, a strong man, a good man, eating\\nout his heart in a task which is absolutely hopeless.\\nWhat can he do\\nTake still another case Here is a man who came\\ninto the Church four years ago from the Presby-\\nterians. He is a scholar and a gentleman, and is a\\ndistinct addition to the strength of the ministry as\\na whole. He resigned the pastorate of a substantial\\nand prosperous church and came to us. He was able\\nto maintain himself and his family with some degree\\nof comfort during the dreadful year of quarantine\\nwhich our canons demand. ISTow he is ready and\\ncapable of doing as good work as is to be found in the\\nChurch. Is there any place for him\\nAfter being disturbed in mind for a long time by\\nthese and similar concrete instances, I determined to\\nsettle once and for all, to my own satisfaction, the\\nelementary question, i. e., Is there any place in the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0044.jp2"}, "43": {"fulltext": "CHURCH AND CLERGY 37\\ni\\nministry for the men I have described In order to\\ndo so, I sent to every bishop of a diocese or missionary\\njurisdiction in this country the following letter\\nMy dear Bishop:\\nI beg that you will not think that I trespass when\\nI ask you to do me the great favor to tell whether or\\nnot there may be in your diocese an opening at pres-\\nent, or in the near future, for a priest who seeks\\nwork The man I have in mind is about thirty-five\\nyears old, a gentleman, a Prayer Book Churchman, a\\ngood preacher, and has been successful in his two\\nprevious charges. He has a wife and two children.\\nI do not see how he could live upon less than $1,000 a\\nyear, with a house.\\nIs there a place in your diocese for such a man\\nOr have you a place where such a man might have\\nan assured, even if meagre, support for a couple of\\nyears while he should make a position for himself\\nI am sorry to trouble you, but I would esteem it\\na great favor if you will let me know, in a word,\\nwhether or not such a place might be looked for with\\nyou. Yery sincerely vours,\\nS. D. McConnell.\\nThis letter was sent to about seventy bishops. I\\nhave received replies from fifty-nine of them. These\\nincluded the Bishops of Maine, Vermont, Massachu-\\nsetts, Khode Island, Connecticut, New York, Albany,\\nLong Island, Central New York, New Jersey, Penn-\\nsylvania, Central Pennsylvania, Pittsburg, Delaware,\\nMaryland, Washington, Kentucky, Virginia, Illinois,\\nSpringfield, Southern Ohio, Missouri, Kansas, Ten-\\nnessee, Georgia, Michigan, Milwaukee, Duluth, Min-\\nnesota, Colorado and Nebraska and many others.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0045.jp2"}, "44": {"fulltext": "38 CHUECH AND CLEEGY\\nThey all reply that there is not now, or likely to be,\\nin the near future, any opening for such a man as I\\ndescribed. The two exceptions are, one in a north-\\nwestern diocese, where the bishop mentioned a vacant\\nparish which paid a salary of $1,200 a year. He said,\\nfarther, that to his knowledge the vestry had more\\nthan thirty candidates under consideration, and that\\nhe himself had named three, none of which were\\nsatisfactory to the vestry. The other vacancy was in\\nthe diocese of Albany. If there is any better way in\\nwhich to secure an accurate statement of the exact\\nsituation concerning supply and demand in the\\nChurch, I don t know it. I have asked every bishop\\nin the Church if he knows of any place where a first-\\nrate man with a wife and two children, a man who\\nhas been successful, who is a good preacher, a good\\nparish worker, a good citizen, and who resigned his\\nlast parish for reasons which were perfectly satisfac-\\ntory, can have a bare living for himself and his fam-\\nily. The reply is that there are just two such places\\nin the American Church, and that there are forty men\\nwho want each of them.\\nThe bishops in their replies have a uniform tone of\\ndespondency which is most striking. One, the bishop\\nof one of the dioceses in Penns}^lvania, says I have\\nnothing to offer suitable for a man with a family.\\nIndeed the family part is becoming more and more\\na serious drawback. The Bishop of Massachusetts\\nwrites One of the burdens of my life is writing just", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0046.jp2"}, "45": {"fulltext": "CHURCH AND CLERGY 39\\nsuch letters as this. In to-day s mail, for instance, I\\nreceived this and another letter of similar purport. I\\nhave been at my office two hours and have had two\\nclergymen in with the same request. I am sometimes\\ntempted to write an article and head it, l What is the\\nmatter with the Church The Bishop of New\\nJersey says There is not a vacant parish or mission\\nat this time in this diocese. The Bishop of Connec-\\nticut says Facts like these make one of the heaviest\\nburdens of this office. One of the oldest and most\\ndistinguished bishops in the Church, whose name I do\\nnot feel at liberty to mention, says It seems to me\\nthat before a long time it will be found that we have\\nmore men than places, more clergy, such as they are,\\nthan supporting parishes. I say this partially because\\nsome years ago I gave much time, effort and exhor-\\ntation to the increase of the ministry. This is the\\nseason of confession. The Bishop of Washington\\nwrites The majority of the salaries in this diocese\\nare less than $700 a year. We have a splendid corps\\nof clergy doing most valuable work it is a constant\\nsurprise to me that we could secure them on such\\nterms.\\nIn a majority of cases the bishops volunteered to say\\nthat the average salaries of their clergy were from\\n$500 to $800 per year.\\nNow let us see precisely what the situation is. I am\\nnot speaking at all of that more or less numerous body\\nof impracticable, incapable, restless clergy, who either", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0047.jp2"}, "46": {"fulltext": "40 CHUECH AND CLERGY\\nhave nothing to give to a parish which is worth pay-\\ning for or who will not remain long enough in any\\none parish to let the people discover it. Nor do I\\nhave in mind that practically exhaustless number\\nof clergymen of other churches who would gladly\\nenter our ministry if they were able to see any proba-\\nbility of a livelihood therein. I speak of the support\\nwhich may be fairly counted upon by strong, earnest\\nand capable men. I asked for one such $1,000 and a\\nhouse for the support of himself and his family.\\nThere are only two such places vacant at this moment\\nin the American Church, the bishops being the wit-\\nnesses. Is the demand which I make for this man un-\\nreasonable It is the wages of a carpenter, of a sales-\\nman in a department store, less than that of a brick-\\nlayer. To qualify him to discharge the duties of his\\noffice the Church required him to spend at least five\\nyears, and more probably seven, in special preparation.\\nNor, again, do I bring any accusation against the\\nlaity for failure to do their duty I have no faith\\nin such accusations. I believe that the laity will pay\\nfor the support of just so many and just such kind of\\nclergy as are needed to discharge the priest s office in\\nthe Church of God. If for any reason the Church\\nsees fit by its methods to distribute the aggregate\\namount contributed by the laity for this purpose\\namong more priests than are needed, there will be just\\nso much less for each one. If the Church retains in\\nher ministry men who do not actually give the goods", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0048.jp2"}, "47": {"fulltext": "CHURCH AND CLERGY 41\\ni\\nwhich the laity have a right to expect, the laity will\\ndecline to pay. Mere scolding or exhortation will\\nhave no effect in the premises.\\nBut if the facts are as I have stated, there are sev-\\neral classes of people who ought to know it. First of\\nall are the candidates for orders. If it be true, as I\\nbelieve it is, that the time has arrived when, generally\\nspeaking, every young man entering the ministry must\\nexpect to make his own parish, and not to find one\\nready to hand, it is clearly desirable that he should\\nhave this fact drawn to his attention early.\\nThe situation is new. Twenty years ago the aver-\\nage young man ready to be ordained might fairly\\ntake for granted that there was waiting for him\\nsomewhere in the American Church a place either as\\nan assistant in a large parish or as rector in a small\\none, or as missionary at some post where the Church\\nwas ready to send him. At that date the bishops\\nwere seeking for men. They were writing hither and\\nthither to inquire if one might perchance know of a\\nsuitable man to fill such and such a vacancy. At that\\ndate the missionary bishops used to visit the theolog-\\nical schools in order to secure, if possible, a promise\\nfrom members of the junior class that they would go\\nto their jurisdictions three years later. Now the whole\\nsituation is changed. What has caused the change\\nWhat will cure it\\nThese are large and very difficult questions. If I\\nventure to state some things which seem to me to be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0049.jp2"}, "48": {"fulltext": "42 CHURCH AND CLERGY\\nthe causes, I trust that it will not be regarded as an\\nimpertinence. It is only an expression of opinion,\\nafter all, and one man s opinion is as free as another s.\\nIf any one can point out causes which will appear\\nmore real than those I suggest, I shall be only too\\nglad to withdraw my own and to accept his.\\nProbably the chief cause of the condition of things\\nnow existing is one which is not confined to us. It is\\noperating with bewildering rapidity in the whole\\nUnited States. It is that sweeping change which is\\ngoing on in the religious habits of the people. For\\nmany centuries the Church has encircled a multitude\\nof nominal adherents, probably larger than the\\nnumber of the disciples. From Constantine s time\\nuntil within our own generation the Church has been\\nsupported in large part by the money of those who\\nnever were Christians. During many centuries, and\\nthroughout the Christian world, this money came in\\nas the proceeds of a general tax levy. People paid for\\nthe Church, just as to-day they pay for the public\\nschools, whether they cared or did not care to use it.\\nWhen Church and State were separated, as in the\\nUnited States, these same nominal Christians contin-\\nued for a long time to do from use and wont what\\nthey had previously done by legal mandate. They at-\\ntended church with more or less regularity, and they\\ncontributed toward its support. Public opinion com-\\npelled them. To have no church connection was a\\nsocial stigma, So, too, to be an habitual non-church-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0050.jp2"}, "49": {"fulltext": "CHURCH AND CLERGY 43\\ngoer gave suspicion of moral obliquity. There was a\\nfeeling in the community that any man might reason-\\nably be called upon to help build or support a church,\\nwhether he was a member of the church or not. The\\nbanker, the politician, the society man, even the gam-\\nbler in a mining camp, responded to this social coer-\\ncion. They do so yet, but in a lessening degree. We\\nare within sight of the time when they will not do so\\nat all. When the Church asked for a complete sepa-\\nration from the State she did not altogether realize\\nhow complete that separation would become. She\\nthought only of separating from institutions with\\nwhich she had no part. It ends by separating from\\nmultitudes of people who had no part with her. Our\\nown Church will suffer more by this falling away than\\nwill any other. We have had a far larger proportion\\nin the congregation who are not members of the\\nChurch than has any other. They have been con-\\ntributors, workers, vestrymen. But the time is in\\nsight when they will be so no longer. Their falling\\naway is not an apostasy. Nor is it the result of any\\ndecadence in the morals of the people who once were\\nin our churches and now are not. It is simply due to\\nthe fact that now society has taken the ground that\\nsome church connection is not necessary to social\\nstanding or to moral respectability. The Church is\\nrapidly returning to the position in which it was in the\\nprimitive ages. Then, the most it hoped for was to\\nbe let alone. Then Constantine came and gave it rich", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0051.jp2"}, "50": {"fulltext": "44 CHURCH AND CLERGY\\ndonations but did not join it. Now he is about to\\nwithdraw, and we will no more have the contributions\\nof him or his kind. That this change in the situation\\nhas come about so suddenly will surprise no one who\\nstudies the history of social movements. It is just the\\naction which Protestantism has been preparing for\\nduring four centuries. It took a long time to get\\nready for the movement. Our own generation will\\nprobably be long enough for the action itself. This\\ngoes far to account for the present excess of clergy\\neverywhere. The supply was adjusted to a condition\\nof things which endured up to hardly more than\\ntwenty years ago, but which is well-nigh gone to-day.\\nIt is with unfeigned reluctance and real trepida-\\ntion that I go on to point out some causes of cler-\\nical indigence which, in my judgment, operate par-\\nticularly within our own Church. I know that many\\nwill disagree with me, and that some may take um-\\nbrage. I can only plead that if what I say shall prove\\nto be the truth, it ought to be said. If it be not true,\\nit will hurt no one.\\nI would name, first, therefore, the enormous ad-\\nvance of the priestly conception of the ministry\\nwhich has come in within the last quarter of a cen-\\ntury. The Oxford Movement has something to its\\ncredit, but it has much also to its debit side. Wher-\\never it has gained control in any area, in that area\\nthe clergy are poorly paid. And not only so, but in\\nthe same places the gifts of the laity for Church propa-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0052.jp2"}, "51": {"fulltext": "CHURCH AND CLERGY 45\\ngation are most meagre. If any one will look over\\nthe list of the parishes which sustain the Board of\\nMissions he will see the truth of this. There is only\\none conspicuous exception, and that a brilliant one,\\nwhere in a great parish the priests are paid by the\\ndead hand of men who while they lived, thought little\\nof priests. Speaking generally, the parishes and\\ndioceses wherein the priestly idea has been most\\ncompletely exploited are those where the laity are\\nleast willing to give the priest a living salary. The\\nbishop of the diocese in which that idea has been al-\\nlowed its freest course says, in his last convention ad-\\ndress We have been in the diocese twenty r ears,\\nand in only a single instance has a missionary ap-\\npropriation been voluntarily surrendered. Of course,\\nit is open to the priest to retort So much the more\\nshame to the laity for forgetting the apostolic in-\\njunction that they who preach the gospel should live\\nby the gospel. Maybe so. But suppose the laity\\nshould reply If you will try for a while to preach\\nthe gospel we will try to see that you do live A\\nman is only paid for the thing which he does. If he\\nbe thoroughly equipped to perform sacerdotal func-\\ntions, an equipment procured, maybe, at great cost of\\nlabor, of study and practice, and find that so small a\\npercentage of the community want the things which\\nhe has to give sufficiently to pay for them, what is he\\nto say He may say They are precious things,\\nmen ought to want them they ought to gladly wel-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0053.jp2"}, "52": {"fulltext": "46 CHURCH AND CLERGY\\ncome and honor the man who brings them. Maybe\\nso, again. But it may be worth while to remind him\\nthat the men to whom he would thus speak are not\\nwithin the sound of his voice. I am constrained to\\nbelieve that the exploitation of the priestly at the ex-\\npense of the prophetic side of the ministerial office,\\nwith the dogmatism, pettiness, hardness, and super-\\nciliousness which so often attend thereupon, will go\\nfar to explain why the laity are slow to pay living\\nstipends. Surely there must be some explanation of\\nthe fact that so many priests of blameless life, of burn-\\ning zeal, of tireless activity, are so insufficiently main-\\ntained while they do their offices.\\nThe second cause in order, though possibly the first\\nin influence, is the spread of the Free Church Idea.\\nIt is a source of congratulation to the advocates of\\nthat idea that something like eighty-five per cent, of\\nour churches are free. The root principle of the\\nfree church propaganda is that the attendant at a\\nChristian church cannot rightly have his attendance\\nmade conditional upon his agreeing to pay any fixed\\nsum toward the support of the Church. This is the\\nheart of the contention. I do not propose to contro-\\nvert the claim farther than to say that it seems to me\\nto rest upon an astonishing confusion of ideas. To\\nargue that because the gospel is free, therefore\\nchurches should be free, is like arguing that because\\nwater is free, therefore men should not be required to\\npay taxes for the water they draw from the hydrant.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0054.jp2"}, "53": {"fulltext": "CHURCH AND CLERGY 47\\nBut what I call attention to is the effect which has\\nbeen produced upon the people hj twenty-five years\\npreaching of this demoralizing error. I am quite\\naware that experience has taught the folly of it in\\nmany cases. In my own city two of the most con-\\nspicuous free churches have abandoned their\\ntheory, and a third and more conspicuous parish would\\ngladly do so if it could. But the mischief has been\\ndone. For a quarter of a century the propaganda has\\nbeen carried forward. By sermons, episcopal charges,\\naddresses, tracts, periodicals, it has been dinned into\\nthe people s ears that the Church ought to be free,\\nthat to make any financial condition of attendance is\\nwrong, selfish, anti-Christian. Is it any wonder that\\nthe .people have come to believe what they have been\\nso diligently taught Is it surprising if they better\\ntheir instruction I would have it understood that I\\nam not making an argument for pewed churches.\\nThe antithesis of the free church is not the pew\\nchurch, it is any church wherein the attendant has\\nthe amount which he shall pay for his place fixed for\\nhim by the Church, and not left to his own whim from\\nday to day. It is probably true that there are few\\nreally free churches that is, churches which actually\\ndepend upon the free-will offerings of the people at\\nthe services. But that is not the point. The point is\\nthat there are hundreds in which that is held before\\nthe people as the ideal of A\\\\ r hat ought of right to be.\\nThis is where the mischief is done. It is not that a", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0055.jp2"}, "54": {"fulltext": "48 CHURCH AND CLERGY\\nfree church here and there gives its priest a meagre sup-\\nport and can rarely spare an offertory for any object\\noutside itself. It is that the people have their sense of\\nresponsibility debauched by the display of a false ideal.\\nFrom the organization of the American Church up\\nto about twenty-five years ago, the missions started\\nalmost invariably passed on, and passed on quickly to\\nbecome self-supporting parishes. A group of Church\\npeople in a new town, or in a new portion of a city,\\ndrew together, grew larger, built a church for them-\\nselves, called a minister for themselves, and paid\\nfor all themselves. When I say built a church for\\nthemselves, I mean that. They were the owners, and\\nbeing the owners they could exercise hospitality. But\\nthe visitor came within their gates as a visitor, and\\nnot as one who, they feared, might rebuke them for\\nnot waiving their own rights and declaring the house\\nfree alike to all. But the simple fact is, that while\\nthis way prevailed the Church did grow, it organized\\nnew parishes, they became self-sustaining, and they\\npaid their clergy. Why is it that so many scores of\\nmissions and parishes, started within the last quarter\\ncentury, remain a burden on the Church at large In\\nmultitudes of towns and cities the conditions have been\\nfar more favorable than were the early conditions of\\nthe parishes which are now called upon to help them.\\nI believe that one will go far to explain the evils of\\nthe present situation when he says that there has\\nspread abroad a well-meant but mischievous spirit of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0056.jp2"}, "55": {"fulltext": "CHURCH AND CLERGY 49\\necclesiastical communism which bids fair to convert\\nthe churches of this land into sturdy beggars. It is\\nparalyzing the efforts of the bishops, it is starving the\\nclergy and deteriorating the manly fibre of the laity.\\nAnd now, things being as they are, might it not be\\nwisest to look for relief to a celibate clergy? That\\nthis idea is in the minds of many of the bishops is\\nevident from their replies. They are practical men\\nand are confronted with immediate necessities. It\\nshould not be surprising if they snatch at the relief\\nwhich seems to lie nearest to hand. Certainly an un-\\nmarried man can live upon less than can a family.\\nHe can go where he is sent. He is more amenable to\\ndiscipline. These two considerations, a clergy more\\neasily maintained, and the bishop s desire to possess\\nthe power of mission, lead not a few of our bishops\\n(themselves having families) to look in this direction,\\nand lead a few of them to advocate that way.\\nThey had better first count the cost. A celibate\\nclergy is an institution of quite incalculable potency.\\nIt is the one thing which gives the Koman Church its\\npower. Change that, and the Koman Church would\\nfall to pieces. There is an army of loose-footed janis-\\nsaries who can never fix themselves by bonds of com-\\nmon life and affection at any point in human society.\\nThey are, therefore, always to be depended upon to\\ncarry out the will of their superiors. But the hu-\\nman soul cannot live without affection. The celibate\\npriest among us (I do not mean the unmarried priest,)", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0057.jp2"}, "56": {"fulltext": "50 CHURCH AND CLERGY\\ngives his heart to his Order. It is true that he will\\nobey his bishop, provided his bishop be one of his own\\nkind, and provided farther that there be round about\\nhim a discipline vigorous enough to protect the celi-\\nbate from himself and to protect the Church from\\ncomplicity with him in his faults. If the Church\\nshould determine soberly that a celibate clergy is the\\npractical answer to a practical problem, and should\\nadopt the system together with the discipline neces-\\nsary to safeguard it, the most that could be said would\\nbe that this Church would then be transformed into\\nsomething quite unlike to what it is now and ever has\\nbeen. A different kind of men would fill her ministry,\\nand the kind of laymen we have known heretofore\\nwould disappear from her. Still, the new institution\\nmight remain respectable.\\nBut if, on the other hand, celibacy shall, unnoticed\\nand unregulated, come to prevail without that stern\\ndiscipline which in Rome avails at least to maintain\\noutward decency, then, and in that case, the clergy\\nand the laity of the type which have borne the\\nChurch s fortunes thus far may quietly prepare for re-\\nmoval from an institution which should have so far\\ntransformed itself that they could no longer recognize\\nit, or safely remain within it.\\nIn any case, it may be well to be reminded that the\\nPower of Mission, of which some bishops are dream-\\ning, is quite impossible. Beside the fact that it is not\\nCatholic, nor primitive, nor American, and beside the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0058.jp2"}, "57": {"fulltext": "CHURCH AND CLERGY 51\\ni\\nfact that neither clergy nor laity either would or\\nought to submit to it, and beside the fact that many-\\nbishops are utterly unfit to exercise it, this Church of\\nours is barred from adopting it by the law of honor\\nand good faith. Among the list of Fundamental\\nEights and Liberties, unanimously accepted as the\\nbasis upon which the Convention which framed the\\nConstitution should act, is the provision that the ap-\\npointment of clergy to cures should always rest with\\nthe laity. For this Church that matter is settled, until\\nand unless she should be willing to break pledged faith.\\nBut what, then Here there are but two places in\\nthe United States at this moment open for a man who\\ncannot live upon less than a thousand dollars a year\\nand a rectory, while more than one-half of our clergy\\nreceive less than that. What shall we do\\nI reply, first, realize the fact. Second, seek for the\\ncause. Third, let candidates for Orders kuow the\\nfacts. This will be a fan to winnow them. Those\\nwho are conscious of possessing the strength and\\nenthusiasm to go out and make a place, each man for\\nhimself, will go, and will bless and be blessed.\\nNor need we pass over silently the petition, Send\\nforth laborers into Thy harvest. Laborers and\\nclergy are not synonymous. There be laborers\\nwho are not clergymen and there be clergymen, I\\ntrow, who are not laborers. Multitudes of laborers\\nare needed in every nook and corner of the vineyard,\\nbut they need not be ordained.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0059.jp2"}, "58": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0060.jp2"}, "59": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0061.jp2"}, "60": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0062.jp2"}, "61": {"fulltext": "Ill\\nABOUT THEOLOGICAL SEMINAKIES\\nIf we were altogether without any system of theo-\\nlogical education, it would probably not be difficult\\nfor wise men to put their heads together and arrange\\none which would be satisfactory. Unfortunately,\\nhowever, we have one already occupying the ground,\\nbut one which is confessed on all hands not to be\\nwhat we would be glad to have it. I do not think I\\nhave ever heard any clergyman speak with entire con-\\ntentment of our system of theological training. Nor\\nhave I ever found one who has looked back upon his\\nown course in the seminary with the same satisfaction\\nwith which he looks back upon his course in the uni-\\nversity, or with which the lawyer or the doctor or the\\nengineer looks back upon his years in his professional\\nschool. I therefore venture to criticise our present\\nsystem, because while I recognize distinctly that it\\nhas in it many elements of good, and that there are\\nconnected with it scholars and devoted men at whose\\nfeet I am not worthy to sit, nevertheless, I think it is\\nwell that men should speak out frankly the things\\nwhich they think, and so give an opportunity to other\\nmen who think differently to say their say with equal\\nplainness.\\n55", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0063.jp2"}, "62": {"fulltext": "56 ABOUT THEOLOGICAL SEMINARIES\\nThe charges which I venture to bring against our\\npresent system of training men for the ministry are,\\nfirst, that it does not tend to secure the right kind of\\nmen; second, that it does not train them efficiently\\nfor the purpose they have in view third, that it costs\\nfar too much money.\\nIn looking about for the explanation of these evils,\\nwhich are, at least in part, acknowledged by every\\none, the root of the matter would seem to be in the\\nfact of our general confusion as to precisely what the\\nministry is. The Church, in the nature of the case,\\ncan never prepare any man for the ministry unless\\nshe have in mind precisely what the nature of the of-\\nfice and work is for which she is trying to fit him.\\nWhat, then, are we attempting to produce in our\\ntheological seminaries Is it masters of ritual cere-\\nmonial? is it directors of men s consciences? is it\\nforceful advocates is it skillful executives or is it a\\ncombination of all of these It will be readily seen\\nthat the method of training which would secure one\\nof these results is a method which cannot by any\\npossibility produce the others.\\nNow, to clear the ground here, let us look back to\\nthe beginning and see what the idea of the ministry\\nwas which was practically accepted and acted upon in\\nthe earliest days of the Church. It is evident at a\\nglance that all those purposes named above, if they\\nwere present at all in the minds of the earliest apos-\\ntles, were present only as subsidiary to another pur-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0064.jp2"}, "63": {"fulltext": "ABOUT THEOLOGICAL SEMINAKIES 57\\npose which was to be reached in a different way.\\nThe earliest ministers of Christ regarded themselves\\nas the bearers of a very plain and simple message it\\nwas the declaration of the fact of the Cross of Christ\\nas a method of living, and of the Resurrection as a\\nnew motive for right living. The men themselves\\nwere all men without special training as priests, dea-\\ncons, pastors, or executives. It is a very significant\\nfact that from the multitudes of priests (and we\\nmay add scribes also) who were added to the\\nChurch not a single one appears to have entered its\\nministry. Their previous training and qualification\\nfor official work in an ecclesiastical organization seem\\nall to have gone for nothing, and a different kind of\\nmen were selected, with different qualifications. And\\nwe may say, in passing, that the success of the early\\npreachers of the gospel and administrators of the\\nChurch was at least fairly good.\\nWhen we pass from the earliest days of the Church\\ninto its patristic period, we find that exactly the same\\nideas prevailed concerning the preparation for the\\nministry. Justin Martyr, for example, was an Ori-\\nental Greek philosopher, and he passed at once from\\nhis professional work to the work of the ministry.\\nOf the early education of Irenseus nothing is known.\\nCyprian was an educated Latin gentleman, knowing\\nno tongue but his own, and with no previous training\\nin technical theology. Origen was a lecturer of\\ntheology at the age of eighteen; and when in later", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0065.jp2"}, "64": {"fulltext": "58 ABOUT THEOLOGICAL SEMINARIES\\nyears he did subject himself to a regular course of\\ntheological training, he unfortunately became a here-\\ntic. Athanasius had a common school education, and\\nlearned his theology himself. Gregory Nazianzen\\nhad established his reputation as a grammarian,\\nmathematician, and rhetorician, and passed from that\\nat once into the ministry. Jerome prepared himself\\nby the study of the pagan Greek and Roman classics.\\nBasil was a professional philosopher, Augustine a\\nprofessional rhetorician. Ambrose was a lawyer,\\nmade a bishop eight days after he was baptized.\\nThe only one among them all who seems to have had\\na careful scientific theological training before be-\\nginning his ministry was Arius\\nThis general ideal of the preparation for the min-\\nistry passed on into the Middle Ages. Alcuin was a\\nclassicist. Anselm was a merchant Bernard had the\\ntraining of a knight and a noble. Thomas Aquinas\\npreparatory studies were in Aristotle and Dionysius\\nthe Areopagite. Calvin was a lawyer.\\nAmong the masters of English theology the same\\nidea of preparation prevailed. Bishop Barrow was a\\nprofessor of Greek and mathematics, up to the time\\nof his ordination. Bishop Andrews was master of\\nPembroke Hall, Cambridge. Jeremy Taylor won his\\nfellowship in the classics. And so generally.\\nWhen one looks for the reason of the wonderful\\nefficiency of the men whose names occur in this long\\nroll of apostles, fathers, and theologians, two or three", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0066.jp2"}, "65": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES 59\\nexplanations occur. The first and most evident one\\nis that their vocation to the ministry came to them\\nin every case when they were full-grown men, with\\nthe knowledge of life and men, and with the oppor-\\ntunity to accurately estimate their own powers.\\nThey left their nets, their counting houses their\\nschools, in which they had already attained success,\\nand became the ambassadors of Jesus Christ.\\nThe second is that they proceeded at once to use the\\nfaculties and qualifications which they had already\\npossessed and had tried and tested in the actual con-\\nduct of their lives.\\nThe third is that they were chosen and called by the\\nbishops and the congregations, and were not volun-\\nteers.\\nNow, it is but fair to say that the operation of that\\nlaw which Mr. Spencer calls the differentiation of\\nfunction has had its place in the Church as well as in\\nsociety and in the physical world. To a certain point\\nthe legitimate operation of this law upon the prepara-\\ntion of men for the ministry of the Church must be\\nallowed. But our contention is that it has been per-\\nmitted to operate to an extent which has practically\\nreversed or destroyed some of the fundamental princi-\\nples upon which the choice of men for the ministry\\nand their preparation therefor should proceed.\\nFirst of all, as things are with us, any man who ex-\\npects to be ordained priest at twenty-four must settle\\nhis vocation not later than at the age of nineteen in", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0067.jp2"}, "66": {"fulltext": "60 ABOUT THEOLOGICAL SEMINAKIES\\nother words, he must determine while he is yet a boy\\nwhether or not he intends as a man to devote his life\\nto the ministry. This is the necessary condition of\\nthings, of course, in every other profession. The de-\\nmands of each profession have become so exacting that\\nthe technical training therefor has been greatly\\nlengthened out so that any man who wishes to enter\\nthe profession must determine upon it a long while in\\nadvance. But the ministry will not stand upon the\\nground of a profession. It is not a profession it is\\na vocation. The whole theory of the Church is that\\nthis vocation comes to a man when he is a man, and\\ncomes to him with such imperious command that he\\ndare not refuse it. With us ninety-nine per cent, of\\nChristian men are practically forbidden to obey this\\nvocation. Not long ago one of the most eloquent and\\ndevoted of our bishops made an address in my church\\nupon Domestic Missions. He closed with an impress-\\nive appeal to the men present, by their love of God\\nand of their country, to consider whether they might\\nnot, some of them at any rate, like St. Matthew,\\nleave their counting houses and become ambassadors\\nof Christ. Now, suppose one of these men had taken\\nthe bishop at his word. He is a lawyer, a merchant,\\nan engineer, an architect, a man of affairs, or a man of\\nleisure. His standing in the community is high. He\\nhas shown by his success in business his ability to deal\\nwith men and things. By his offer of himself he shows\\nhis devotion. He is thirty-five years old and has a", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0068.jp2"}, "67": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES 61\\nfamily which he rules well. The Church is praying\\nLord, send forth laborers into Thy harvest. Here is\\na laborer ready. He offers himself. What does the\\nChurch say to him She says My dear brother, it\\nwill take you four years, at least, to be able to pass\\nthe Standing Committee. It is enough for him. And\\nit ought to be enough. He turns away and the\\nChurch goes again upon her knees, and wails in solemn\\nlitany Lord, send forth laborers into Thy harvest.\\nThen you can, if you will, set over against this the\\nfact that four hundred priests, who possess precisely\\nthe learning in which our friend who sadly turns away\\nis wanting, are unemployed and can hardly get\\ntheir bread.\\nThe explanation of all this is that, while we rightly\\ninsist upon having educated men in the ministry,\\nwe insist upon an artificial kind of education. Even\\nas late as fifty years ago the phrase an educated\\nman was one which was perfectly well understood.\\nIt meant, with us, a man who had gone through col-\\nlege, studied Greek, Latin, mathematics, natural philos-\\nophy, and the humanities. But since that time the\\nmajority of educated men have not been trained along\\nthese, but upon different lines. We continue to insist,\\nhowever, that for our purpose no man is an educated\\nman unless his education has been of this kind arbi-\\ntrarily decreed.\\nSide by side with this is the fact that the person\\nwhose natural and inalienable right it is to make choice", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0069.jp2"}, "68": {"fulltext": "62 ABOUT THEOLOGICAL SEMINARIES\\nof fit men for the ministry has had his rights taken\\nfrom him and usurped by another power. Nowhere\\nelse in the whole Church Catholic is the right of the\\nbishop to choose out fit persons for the ministry and\\nto pass upon their qualifications questioned. In our\\nAmerican Church this power has been practically taken\\nfrom him and lodged in the hands of the Standing Com-\\nmittee. In the whole transaction neither the bishop,\\nwho should select, nor the congregation, who should\\nchoose out, has any power. It is a matter between the\\ncandidate for Orders and the Standing Committee.\\nLest this assertion may be called in question, I ven-\\nture to condense from Title I. of the Digest precisely\\nwhat is the manner of procedure. When a man thinks\\nof studying for the ministry, he is first directed to\\nconsult his rector. If the rector thinks well of it, he\\ncan go to the bishop. If the rector does not think\\nwell of it, he can go to the bishop all the same. Upon\\nhis arrival, the bishop is instructed to ask him, first,\\nwhether he has ever applied elsewhere second, whether\\nhe is ready to pass his examinations third, when and\\nwhere he was baptized, confirmed, and received his\\nfirst communion. If he is able to answer all these\\ninquiries satisfactorily, the bishop is canonically re-\\nquired to make a note of it. That is all. At\\nthis stage the canons declare that in the absence of a\\nbishop the Standing Committee can do it all just as\\nwell. But now the real business of the young man\\ncommences. The bishop may know him, and love", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0070.jp2"}, "69": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES 63\\nj\\nhim, and be fain to ordain him, but that goes for noth-\\ning. He must now apply to the Standing Commit-\\ntee for recommendation to the bishop for admission as\\na candidate. He must bring to the Standing Com-\\nmittee a testimonial. If he does not bring this tes-\\ntimonial, however, the canon is careful to say that the\\nStanding Committee can receive him all the same.\\nWith the recommendation of the Standing Committee\\nin his hand the young man goes again to the bishop.\\nThe canon evidently assumes that the bishop will obey\\nthe godly admonition of the Standing Committee in\\nthe premises, for at this point it declares that the\\nbishop shall require the young man to declare whether\\nhe intends to become a candidate for priest s Orders\\nor for deacon s Orders only. If the latter, the\\nbishop may now accept him. If the former, the\\nbishop may not yet be trusted. He must now\\ninquire for the young man s diploma. If there is\\nany doubt as to its sufficiency, the bishop is advised\\nto submit it to the Standing Committee for their\\nconsideration. If no diploma is forthcoming, the\\nyoung man must be turned over to the examining\\nchaplains. After all this the bishop may not ordain\\nhim, but admit him to be a candidate for ordination\\nat some future time.\\nThe primitive and Catholic theory is that the bishop\\nin his quality of chief pastor shall be able to know\\nwho are fit persons to enter the ministry and that in\\nthe determination of this question, he shall cooperate", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0071.jp2"}, "70": {"fulltext": "64 ABOUT THEOLOGICAL SEMINAKIES\\nwith the congregation who personally know the man.\\nThe organizing principle about which our Church re-\\nvolves is the episcopate and the one peculiar power\\nof the episcopate is the power of ordination. For this\\nwe believe that office has a divine sanction. To insist,\\ntherefore, that the bishop shall be forbidden to exer-\\ncise the one function which is peculiar to him, without\\nthe consent and recommendation of another power un-\\nknown both to the primitive and to the Catholic\\nChurch, is simply a solemn trifling, which the world\\nwill sooner or later find out. May we not hope that\\nthe bishops may some time pluck up the courage to\\nresist that steady encroachment upon their inherent\\nprerogatives which has marked the action of that\\nhouse of clerical and lay deputies which now for some\\ntime has strangely fancied that it is the Church\\nAnother charge which may fairly be brought against\\nour present method is that it is inefficient even within\\nthe arbitrary, artificial lines which it has set. There\\nare very few young men to whom it is possible to\\nsecure a first-rate, or even a second-rate, university\\neducation in the department of the humanities, and\\nstill have the time and the money to spare for a three-\\nyears theological course. It is true that a large num-\\nber of our theological students write A. B. after their\\nnames. From an examination of the catalogues of a\\ndozen of our seminaries I should think that about fifty\\nper cent, have the right to do so. A little closer ex-\\namination, however, will discover the fact that these", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0072.jp2"}, "71": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES I 65\\nbachelors degrees have been conferred in large num-\\nber by small, ill-equipped, and unsatisfactory colleges,\\nwhich have arisen for the express purpose of provid-\\ning a short, cheap, and inadequate college training for\\ncandidates for the ministry. I have no fault to find\\nwith these colleges or with the spirit in which they\\nconduct their work. As things are with us, they\\nwould seem to be a necessity. The time and expense\\nnecessary for education in a first-rate college or uni-\\nversity are beyond the unaided means of most candi-\\ndates for the ministry. If the Church, therefore, in-\\nsists that they shall have in advance a particular kind\\nof education, and will accept no other kind, it is but\\nnatural and proper that she should provide the ma-\\nchinery to give them this education. But the Church\\nshould not allow herself to be deceived any more than\\nthe world at large is actually deceived with regard to\\nthe matter. The educated world is not deceived at\\nall it knows exactly what this collegiate education is\\nworth and what it is not. It may be alleged, without\\nmuch fear of contradiction, that the work done within\\nour theological seminaries themselves does not compare\\nin earnestness or efficiency with the work done in the\\ntechnical schools where men are being fitted for other\\nprofessions. In preparing this paper I have had be-\\nfore me the rosters for the middle year of students\\nin probably our best divinity school, an average medi-\\ncal school, and an average law school. In the medical\\nschool the lectures which the students of that year", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0073.jp2"}, "72": {"fulltext": "W ABOUT THEOLOGICAL SEMINARIES\\nare bound to attend take twenty-seven hours a week.\\nThese lectures are upon the most exact subjects, which\\nrequire the utmost precision and accuracy of work.\\nIn addition to these twenty-seven hours required at\\nleast six more hours are bound to be spent in dis-\\nsection and at clinics. The authorities of the school\\nare bowelless. The student must do his work and pass\\nhis examinations without any regard to his attractive\\nor unattractive personal qualities, or he cannot re-\\nceive his diploma. In the corresponding law school\\nthe roster shows a requirement of twenty-nine hours a\\nweek at lectures and the dean of the school informs\\nme that it is not possible for any student to pass his\\nfinal examinations and receive his degree unless he\\nadds to this at least ten hours a week. In both these\\nschools, as I have had the opportunity personally to\\nobserve, the student is compelled to work, work,\\nwork and his final passage depends upon whether he\\nactually has or has not done the work. In the corre-\\nsponding divinity school the second-year men are\\ncalled upon to attend seventeen hours of lectures.\\nThe studies with which they are engaged are not\\nstudies of precision. It depends upon the student\\nhimself largely as to how much or how little work he\\nshall perform. I am constrained to believe that he\\nworks not much more than half as many hours during\\nhis year as the student in either of these other schools,\\nand that his work is done with less than half the ac-\\ncuracy and thoroughness.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0074.jp2"}, "73": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES i 67\\nThe only consoling reflection at this stage is that\\nwhen one looks over the course of study set before the\\nstudent in some of our seminaries it is just as well that\\nhe does not spend too much time upon it. For example,\\nin one of our most widely known schools the text-\\nbooks in dogmatic theology for two whole years are\\nPearson on the Creed, Percival s Digest of Theol-\\nogy, and Butler s Analogy and for collateral\\nillumination the students are directed to the\\nSumma of St. Thomas, St. Leo on the Incarnation,\\nthe Catechetical Lectures of St. Cyril of Jerusalem,\\nMcLaren s Catholic Dogma the Antidote of Doubt\\nand the only book upon evidences is Pa-ley s It is as\\nthough the students at West Point should be loosely\\ntrained in the use of crossbows and jingalls, and then\\ncommissioned as officers in the United States Army\\nBut with the requirements being even what they\\nare, it is practically impossible for the great majority\\nof our theological students to provide for themselves\\nthe expense which it entails. If, however, we accept\\nthe decision of a boy of nineteen that he shall pre-\\npare himself, or be prepared, for ordination to the\\nministry according to the requirements which the\\nChurch establishes, it is but fair and right, from his\\npoint of view, that the Church should provide for him\\nthose means which it forbids him the opportunity to\\nearn for himself. Xo theological student, therefore,\\nneed feel shame or humiliation in being aided by the\\nChurch w T hile he is pursuing his studies. But as to the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0075.jp2"}, "74": {"fulltext": "68 ABOUT THEOLOGICAL SEMLNAKIES\\neffect of this assistance upon those who receive it, the\\nopinion of thoughtful and candid men is that, upon the\\nwhole, it is bad. That, however, is a subject too\\ndelicate to be entered upon here.\\nAnother charge which may be brought against our\\nsystem is that it is disgracefully expensive. Our\\nplant for the education of the theological students\\nas compared with that for the education of lawyers or\\ndoctors or even engineers is at least four times greater\\nin money value in proportion to the number of men\\nbeing trained by it. At a rough guess the property\\nof our eighteen theological seminaries may be put at\\n$6,000,000. There are in those seminaries about three\\nhundred students. At five per cent, upon the capital\\ninvested, therefore, the cost to the Church annually\\nfor the education of each student is $1,000. To this is\\nto be added the whole expense for the livelihood of\\nthe student while in the seminary and the support of\\nthe teachers who teach him. In those eighteen semi-\\nnaries the faculties, not counting the bishops, include\\nsixty-nine priests. Their support and salaries must be\\nadded. There are about three and one quarter stu-\\ndents to each professor. At the lowest calculation\\nupon this basis, it costs the Church $2,000 a year for\\nthe education of each student. This is at least double\\nthe cost for the education of students for other pro-\\nfessions.\\nNow, it ought to go without saying that there are\\nin our seminaries teachers, not a few, the peers of any", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0076.jp2"}, "75": {"fulltext": "ABOUT THEOLOGICAL SEMINABIES 69\\nteachers in any department of learning. There are\\nstudents as diligent and efficient and as capable as the\\nstudents in any other kind of institution of learning.\\nEverybody knows that this is true. But everybody\\nknows, or at least may know if he takes the trouble\\nto inquire, that, speaking generally, the facts of the\\nsituation are as I have tried to set them forth.\\nWhat, then, has caused this unfortunate condition\\nof affairs, and what can be done by the Church to re-\\nform it\\nThe first cause would seem to be that we insist upon\\nan educated ministry without having clear notions\\nas to what kind of education is really the kind which\\nwill produce the purpose we have in view. We have\\ninsisted as essential that the preliminary education\\nshall include Latin and Greek and Hebrew. It is true\\nthat there are provisions for exemptions in certain\\ncases from each of these but the simple fact that a\\ndispensation is required in any case is the proof that\\nin general the requirement is fixed. Now, it has\\ncome about that the great majority of educated men\\ndo not know Latin or Greek, to say nothing of He-\\nbrew. In any large university (the technical schools\\nbeing included in the university) it will be found that\\nthe academic department is far smaller numerically\\nthan the other departments. Even within the aca-\\ndemic department there are elective courses which do\\nnot include Latin or Greek and hardly ever include\\nHebrew. Are the men who pass through these uni-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0077.jp2"}, "76": {"fulltext": "70 ABOUT THEOLOGICAL SEMINARIES\\nversity courses educated men or are they not They\\nare clearly so for every purpose except the ministry.\\nWhat is the explanation, then, of the fact that we in-\\nsist upon a knowledge of Latin, Greek, and Hebrew\\nas conditions precedent for the study of theology.\\nThe explanation is twofold. First, it is a survival\\nfrom a previous condition of affairs where this particu-\\nlar kind of knowledge was the badge of an educated\\nman. In the second place, it is the unconscious in-\\nfluence of a theory concerning the place of the Holy\\nScriptures in the Christian economy which this Church\\nof ours does not hold. Within Protestantism gener-\\nally it is assumed that the Bible is the sole rule of\\nfaith and practice. If this be true, then any man who\\nproposes to be a public teacher of Christianity must\\nbe familiar most intimately with the authority. For\\nsuch a man the authority in its English guise is not\\nsufficient. He must be able himself to determine pre-\\ncisely what the Holy Scriptures say and do not say\\nupon any question and this knowledge he can only\\nobtain for himself by being able to critically examine\\nthe original. This theory of the place of the Holy\\nScriptures the Catholic Church has never held and our\\nChurch does not hold. Nevertheless, its influence has\\nobtained so widely that it has affected our practical\\nmethods even though we disavow the theory itself. I\\nventure to say that the efficiency of the ordinary\\nChristian minister at the end of the nineteenth cen-\\ntury depends hardly at all upon his knowledge of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0078.jp2"}, "77": {"fulltext": "ABOUT THEOLOGICAL SEMINARIES 71\\neither Greek, Latin, or Hebrew and it is well that it\\ndoes not, for in the vast majority of instances he does\\nnot possess this knowledge, and could not possess it to\\nthe necessary degree even if he tried. Where any\\nquestion of Christian doctrine hinges upon a critical\\ninterpretation of the text, it is necessary to call in the\\nservices of an expert. Scholarship has become alto-\\ngether too accurate and its demands too exigent to be\\nmet and satisfied by amateurs.\\nBut do not misunderstand me. No Church can sur-\\nvive for any great length of time whose ministry does\\nnot contain within it the very highest and best scholar-\\nship. But it does not at all follow that that scholar-\\nship should be equally distributed throughout the\\nwhole ministry. The Roman priesthood, whose\\nefficiency no one will question, whatever he may think\\nof the end toward which this efficiency is directed,\\ncontains within it scholarship of the very highest\\norder but the priests who serve the Church in the\\nfield of scholarship are not the same ones who serve\\nit in the field of its practical work. Our mistake, as\\nit seems to me, has been to insist that we should all\\nalike possess the same qualifications of scholarship.\\nThe result has been that we leave our scholars no op-\\nportunity for the perfection of their work and the\\nrest of us try to persuade ourselves that we are\\nscholars, when in point of fact we are not.\\nNow, in the face of all this, I venture to deliberately\\nexpress the opinion that for the ordinary Christian", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0079.jp2"}, "78": {"fulltext": "72 ABOUT THEOLOGICAL SEMINAKIES\\nminister but little special theological training is need-\\nful. If we shall be able to recover the lost fact that\\nthe ministry is intended to be recruited by men who\\nenter it in response to a vocation, and not from hoys\\nwho are artificially selected and especially trained,\\nthe reason of this will become evident. If a mature\\nman who has been reared in a Christian community,\\nwithin a Christian Church, in a Christian family, has\\nobeyed his baptismal admonition to hear sermons all\\nhis life long, does not then know what Christianity is,\\nwe may fairly assume that he never will know. The\\nprerequisite knowledge for the ministry is of quite a\\ndifferent kind. The gospel is not abstruse it is per-\\nfectly simple. If it had been so complex and difficult\\nof comprehension, and difficult of accurate statement,\\nas is often now assumed, it never could have made it-\\nself intelligible to the world. What is needed is\\na knowledge not of the seed, but of the field. As a\\nseed of course it shares in the mystery which belongs\\nto all seeds and to all vital processes. But those mys-\\nteries are, in the nature of the case, as insoluble to a\\ntrained theologian as they are to your average Chris-\\ntian. But it is absolutely necessary that the sower\\nwho undertakes to plant the seed should be in posses-\\nsion of at least such knowledge of the actual con-\\ndition of the soil, surroundings, climate, seasons, and\\ntemperature as it is possible for him to obtain.\\nPractically, therefore, the line of procedure would\\nseem to be to shorten the time which is expended", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0080.jp2"}, "79": {"fulltext": "ABOUT THEOLOGICAL SEMINAKIES 73\\nupon technical theological training and greatly extend\\nthe period of study in secular knowledge. The man\\nwho enters the ministry should know something, at\\nany rate, of at least some department of human life,\\nwhether it be business, letters, society, commerce, or\\nwhat not. He will be able to exercise his gifts as a\\nminister to advantage only in those surroundings\\nwhich he himself understands. But this kind of\\nknowledge is not obtainable in a theological seminary.\\nIf a boy settles his vocation at nineteen and passes\\nthrough a Church college and immediately enters the\\ntheological seminary, emerging therefrom at twenty-\\nthree or twenty -four, this kind of knowledge he will be\\ncompelled to attain after he has entered the ministry.\\nHe will attain it then, if ever, under the greatest pos-\\nsible difficulties, because whole fields of life which\\nunder other conditions would be open to him for ex-\\nploration he will find closed.\\nIt is very seriously to be doubted whether the now\\npractically universal custom of preparing all our can-\\ndidates for the ministry in seminaries has not been,\\nupon the whole, a serious detriment to the efficiency\\nof the ministry. I am inclined to think that, upon the\\nwhole, it was more influential before there were any\\ntheological seminaries. It must be remembered that\\nthe seminary itself is quite a modern invention. In\\nour own Church in America it only reaches back to\\n1825, and in the Church of England no further than\\nto 1860. Previous to that time, and outside of that", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0081.jp2"}, "80": {"fulltext": "74 ABOUT THEOLOGICAL SEMINARIES\\ncustom, the bishop received or declined to receive the\\nmen who came to him as a postulant. The bishop s\\njudgment hinged upon the man s general learning and\\ncapacity. If he were received at all, he was ordained\\nto the diaconate almost at once. During his diaconate\\nhe learned the practical work of the ministry under\\nthe direction of some mature and judicious priest. If\\nhe became a specialist in any department of theolog-\\nical learning, he took up that specialty later on.\\nMy own opinion is that our own ministry would be\\nbenefited in the future by closing the doors at once of\\nfifteen from among our eighteen seminaries. If the en-\\ndowment and equipment of those closed could be\\nadded to the three which might remain, and if from the\\nteaching corps now busy in them all could be culled a\\nsufficient number of men to teach those in the re-\\nmaining three far beyond that which they are now\\ntaught, we would be likely to have within our\\nministry a learning which we do not now possess.\\nWe would then have a learned ministry to do those\\nthings within the Church which it is the scholar s\\nfunction to do. We would also have a practical\\nministry to do those things in the Church for which\\nhigh scholarship is not an equipment, but is really a\\nhindrance. We would thus be following in the line\\nof apostolic and Catholic custom, and we would have\\nthe right to expect that efficiency and success which\\nGod vouchsafes to His Church while the Church fol-\\nlows along the lines of God s methods.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0082.jp2"}, "81": {"fulltext": "BKOAD CHUKCHME]S T AND NARROW", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0083.jp2"}, "82": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0084.jp2"}, "83": {"fulltext": "IV\\nBEOAD CHUECHMEN, AND NAEEOW\\nMe. Balfoue in his late very remarkable book\\nhas, if not for the first time, at any rate with unprec-\\nedented clearness, pointed out the double function\\nwhich creeds play in the religious economy. In the\\nfirst place they are formulations of truth and in the\\nsecond place they serve as the platforms around\\nwhich societies are organized. To be more specific\\nthe propositions of the Council of Trent, the XXXIX.\\nArticles and the Westminster Confession were each\\nand all drawn up originally with the single purpose of\\nexpressing accurately and sufficiently the contents of\\nthe Christian Truth. In each case the organization\\nwhich thus expressed its mind was already in ex-\\nistence and strong in its self-consciousness. In each\\ncase the organization honestly tried to state the truth\\nas it saw the truth. But the instant such a formulary\\nhad been promulgated and had been accepted by the\\nmind of the church, its intrinsic value as a statement\\nof the Truth of Christ began to wane, and it began to\\nbe thought of as the symbol, the badge, the banner,\\nthe platform of a society. Before formulation its\\nterms were things to be sought for diligently and\\nhumbly. After formulation the same terms became\\n77", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0085.jp2"}, "84": {"fulltext": "78 BROAD CHURCHMEN, AND NARROW\\nthings to be fought for to be maintained against all\\ncomers, to suffer martyrdom for, and to persecute for.\\nYear by year and generation by generation there\\ngathered about each venerable symbol a mass of\\nsentiment, devotion, reverence and sense of loyalty\\nwhich resents any suggestion of modification. Thus\\nthe symbols which were originally the product of an\\nopen-minded search for truth have come to be the\\njealously guarded possession of a conservatism which\\ntakes no account of truth.\\nSuch is the situation to-day. The problem is How\\nto procure the restatement of those phases of the\\ntruth of Christ which it has been discovered that the\\nformularies stated wrongly, and to do this in the face\\nof that unreasoning and jealous loyalty to the for-\\nmularies considered as banners of a society. The\\nproblem takes different forms in different churches,\\nbut it is substantially the same everywhere. In the\\nchurch of Rome, for example, there is really but one\\narticle of faith, that is to say, the principle of the\\nauthority of the Church. Tens of thousands of lib-\\neral Catholics question its truth, but the great ma-\\njority maintain it because of their devotion to the\\norganization. Among the Congregationalists the\\ncontroversy has raged about an abstract doctrine or\\nhypothesis concerning the future life. One class of\\nmen, following moral analogy and logical necessity,\\nhave announced their belief in a probation which does\\nnot close when life ends, but is continued beyond the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0086.jp2"}, "85": {"fulltext": "BROAD CHURCHMEN, AND NARROW 79\\ngrave. Another and probably larger class oppose\\nthis, not because it is unreasonable, but because it is\\ncontrary to the accepted doctrine. In the Presby-\\nterian church the battle rages. One class asks con-\\ncerning certain matters, What is true Another\\nand far larger number asks, What do the standards\\nof the church say And now the storm-centre\\nseems about to shift itself to the Protestant Episcopal\\nchurch. What form will it there assume\\nBefore proceeding to reply to that question it may\\nbe well to point out why it is that this sort of diffi-\\nculty has arisen all around just now, rather than fifty\\nor a hundred years ago The explanation is very sim-\\nple. From the time the fathers fell asleep all things\\ncontinued as they were until about the middle of the\\npresent century. Since that time more and greater\\nchanges have occurred in the actual conditions of hu-\\nman life than in the two thousand years which pre-\\nceded. We are literally living in a New World. It\\nis precisely true to say that if an educated man who\\ndied in 1850 were to revisit the earth to-day great\\nareas of its thought, its customs, its language, would\\nbe unintelligible to him. He would find whole\\nlibraries in the physical sciences written in English,\\nbut which would be to him but jargon. In philoso-\\nphy he would discover that what he had regarded as\\npostulates have been dismissed as illegitimate deduc-\\ntions. So the necessity has arisen to examine the\\nformularies of religious doctrine in the light of the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0087.jp2"}, "86": {"fulltext": "80\\ntruth which shines to-day. The proposal to do so is\\nsternly forbidden for fear it may damage the organi-\\nzations which have grouped themselves about these\\nformularies.\\nIn the Episcopal church the men who ask What is\\ntrue have been denominated Broad Churchmen.\\nThose who ask What is proper for us to believe\\nhave been classed under various terms. But if the\\ntwo classes have been isolated and described in the\\nEpiscopal church alone it is not because the distinc-\\ntion exists there alone. It underlies all denominational\\ndistinctions. The truth is there are only two kinds of\\nchurchmen possible, Broad and Narrow. These two\\ndivisions exhaust the subject. Those who dislike for\\nany reason to be called broad, and prefer to label\\nthemselves high or low, simply hide their heads\\nin the sand. The antithesis of Broad is Narrow, and\\nso it will remain.\\nIs there likely to be a lining up on either side of this\\ndistinction If so, just what form is the contest\\nlikely to take and what is likely to be the effect\\nupon the Episcopal church\\nA thing which attracted much attention in this\\ndirection was the promulgation a few years ago by\\nthe bishops of the Protestant Episcopal church of a\\nletter in which they defined the doctrines of the In-\\ncarnation and of Inspiration. They premised that\\nthey did so because they had reason to believe that\\nthese doctrines are widely questioned within the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0088.jp2"}, "87": {"fulltext": "81\\nchurch. They did not enter upon any attempt to\\nshow the intrinsic truth of the two doctrines, but only\\nto point out that they have been received, and that\\nthis church has in no wise ceased to demand subscrip-\\ntion thereto. Of course this deliverance of the bishops\\nhad no ecclesiastical authority, not having been put\\nforth by the House of Bishops in their official ca-\\npacity nevertheless, any deliverance of the bishops\\ncarries with it great weight and influence. By not a\\nfew it was deemed an end to controversy upon the\\nsubject-matter with which it deals. But it is well to\\nask, how did it come to be issued It is of the nature\\nof an open secret that it was set forth at the urgent\\ninstance of two bishops above all other men. The\\nsignificant thing is that one of them, the Bishop of\\nSpringfield, would probably be ranked as the\\nhighest, and the other, the Bishop of Western\\nMichigan, as the lowest on the bench. What drew\\nthese brethren into such unity upon this point The\\nanswer is, in tjie one case it Avas apprehension about\\nthe integrity and symmetry of the ecclesiastical or-\\nganization in the other case it was apprehension\\nabout the integrity and symmetry of a system of\\ntheology. It has chanced that the shifting of time\\nhas brought two schools within the Episcopal\\nchurch to occupy temporarily the same position and\\nenter into a tacit league, offensive and defensive,\\nagainst a third school. The interest of the first is\\nChurch qua church of the second is Doctrine qua doc-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0089.jp2"}, "88": {"fulltext": "82 BROAD CHURCHMEN, AND NARROW\\ntrine of the third is Truth qua truth. The league of\\nthe first two is ill-omened, whether one thinks of the\\nfuture or of the past. As to the future magna est\\nVeritas, et prevalebit. If one recalls the past it is dif-\\nficult to repress a smile when one beholds the Cath-\\nolics posing as the champions of the XXXIX.\\nArticles, and the Evangelicals standing up for the\\nsanctity of the Traditions of the Elders\\nNevertheless, these two schools have joined in an ap-\\npeal to the Church to speak authoritatively upon the\\nquestion of the nature and obligation of creed-subscrip-\\ntion. They have elicited a reply in a formula which\\nwill live to plague both them and the Episcopate for\\nmany a day Fixedness of interpretation is of the\\nessence of the creeds, whether we view them as state-\\nments of fact, or as dogmatic truths founded upon\\nand deduced from these facts and once for all deter-\\nmined by the operation of the Holy Ghost upon the\\nmind of the church It would be difficult to frame\\na more blindly obscurantist phrase. The important\\nquestion for the American Episcopal church, and for\\nthe public in so far as it is concerned with the church,\\nis, Does the temper and sentiment of the phrase above\\nquoted express the actual attitude of the clergy and\\npeople of the church It is not easy to answer this\\nquestion. A church does not always know its own\\nmind, any more than an individual does. Twenty -five\\nyears ago, Bishop Colenso was deposed for teaching\\ndoctrines which are to-day accepted by every bishop", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0090.jp2"}, "89": {"fulltext": "BROAD CHURCHMEN, AND NARROW 83\\non the bench. Dr. Smith and Dr. Briggs were de-\\nposed for teaching doctrines which in twenty years\\nmore will be accepted without question by the General\\nAssembly. This utterance of the bishops has received\\nthe unqualified indorsement of the denominational\\npress of the Episcopal church. It is also accepted by\\nvery many without thought simply because it is sup-\\nposed to be the formal deliverance of the House of\\nBishops. If its opposite had been set forth, these per-\\nsons would have accepted that with equal loyalty. It\\nis also accepted enthusiastically by the Catholic\\nparty because it appears to indorse their characteristic\\ncontention as to the authority of the church.\\nThis party, which twenty years ago fought a brave\\nbattle for toleration and standing ground within the\\nchurch, which they then claimed to be catholic enough\\nto embrace all who could say the Apostolic Creeds,\\nhave dreamed lately of taking possession of the house,\\nand making it too strait for the class who were the\\nchampions of their own liberty at a time when they\\nwere not able to maintain it themselves.\\nOne might raise at this point a question of honor\\nand gratitude, but it will probably be more to the pur-\\npose to pass to the question, Is the Catholic party\\nlikely to succeed On general principles one would\\nsay not. The Episcopal church has had rather a long\\nhistor}^ More than once the attempt has been made\\nto narrow it so as to exclude or eject a school. The\\nattempt has never succeeded. Not only has it never", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0091.jp2"}, "90": {"fulltext": "84 BROAD CHURCHMEN, AND NARROW\\nsucceeded, but in every case where it has been tried\\nthe outcome has been to bring forward and give dom-\\ninance to the school which it had been proposed to\\ncrush. In the case before us there are several evident\\nreasons why the attempt is foredoomed to failure, and\\nthis in spite of any temporary advantage which it may\\ngain. First of all there is the glaring incongruity be-\\ntween the theoretic catholicity and the practical de-\\nno minationalism of a party which adopts this policy.\\nThe people may be let alone to discern this inconsist-\\nency and to deal with it. In the second place, there\\nis a reason to which one refers with hesitation. Pos-\\nsibly it may be enough to say that with half a dozen\\nexceptions neither the men of learning, of influence, of\\nreputation nor of ability are to be found in the so-\\ncalled Catholic party. It possesses a strong esprit\\ndie corps and adroit managers, but not many scholars,\\npreachers or men who in any way touch the public.\\nThere are some of the first rank who were at one time\\ncounted within it, but who have either outgrown it,\\nor have been read out of it. A party which sys-\\ntematically ejects its strongest men would not seem\\nto have much hold upon the future. But the third and\\nchief reason is that it is part of a movement which has\\npassed its period of highest strength. That revival of\\nthe principle of ecclesiastical authority, which set in,\\nin the early years of this century, has moved from\\neast to west in much the same manner as a freshet\\nmoves from north to south down the Mississippi. This", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0092.jp2"}, "91": {"fulltext": "BEOAD CHTJECHMEJST, Aj^D NAEEOW; 85\\nlast phenomenon begins by the myriad little streams\\npouring their swollen currents into the head waters of\\nthe great river. When it is high water at St. Paul the\\nriver has not yet risen at St. Louis. By the time when\\nit is high water at St. Louis the freshet has passed St.\\nPaul, and the streams have ceased to feed it. In the\\nstream of ecclesiasticism, it was high water at Oxford\\nforty years ago. Twenty years ago, the flood was at\\nits height at New York and Philadelphia. To-day, the\\nheight of the freshet is at the longitude of Milwaukee\\nand Springfield. It is no longer being fed from the\\noriginal streams. Even its stored-up waters have been\\nsluiced off by Dr. Gore and his collaborators into other\\nchannels.\\nJudging from the despondent tones of the leaders\\nof the Catholic party, it would appear that they do\\nnot look to the future with much hope. Says Dr.\\nDix The recent startling appearance of pantheistic\\nteachers in our church in the person of liberal theolo-\\ngians, so called, the open denial of several of the facts\\nstated in the creed, the contemptuous repudiation of\\nthe authority of our church, the substitution of ideas\\nderived from the philosophy of evolution for the doc-\\ntrine of the gospel as this church has received the\\nsame, and the avowed determination to throw the or-\\ndination vow to the winds, and freely to proclaim\\nwhatever views the individual minister may evolve\\nfrom year to year and from day to day, out of his own\\nconsciousness, these signs of the hour increase. It", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0093.jp2"}, "92": {"fulltext": "86 BROAD CHTJRCHMEK, AND NARROW\\nlooks as if society was preparing to rise up in general\\nrevolt against the gospel as we have learned it from\\nthe Apostles of Jesus Christ and the church which He\\nhas made the witness and keeper of His revelation. If\\nit does, so much the worse for society. Stripped of\\nrhetoric, this plaint means that there are men in the\\nEpiscopal church who categorically deny that fixed-\\nness of interpretation is of the essence of the creeds\\nand that there are so many of them that another class\\nhas become alarmed, not to say despondent. So there\\nare. What, then, is the attitude of Broad Church-\\nmen toward formulated doctrine And what do they\\npropose to do In the first place, they subscribe con\\namove to the Catholic creeds. They recite them in\\npublic. They teach them in private. But having\\ndone so, they conceive that they have discharged their\\nobligation. They proceed to interpret the articles of\\nthe creeds in the light of to-day. They do not believe\\nthat the Holy Spirit has been absent or inert since the\\ndate of the Council of Nice or Constantinople. They\\nbelieve that Copernicus and Newton and Darwin have\\nthrown light upon the complex equations of God and\\nman as really as have Athanasius or Thomas Aquinas\\nor St. Bernard. They hold it to be disloyalty to God\\nto shut their eyes to the light which comes from any\\nquarter. If accepting it thankfully means disloyalty\\nto the Church, then so much the worse for the Church.\\nThey think they are most loyal to the Church when\\nthey are most loyal to its Master. When they are", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0094.jp2"}, "93": {"fulltext": "87\\npressed to say whether or not they believe that the\\nFaith could endure in case it should appear that any\\nparticular article of the creed should be shown to be\\ncontrary to fact, they reply that that is an academic\\nquestion which they do not care to discuss. If they\\nare pressed to say whether or not they believe in some\\nsecondary article of doctrine, such, for example, as\\nInspiration of Scripture, the propitiatory doctrine of\\nthe Atonement, or the doctrine of Apostolic Succes-\\nsion, they reply that they do not think it worth while\\nto answer categorically until they first know more pre-\\ncisely what their interrogator means by the terms he\\nuses. But they will resist with all their might any\\nproposition to make the church more exclusive and\\nselect by the adoption of more refined and minute\\nstatements of doctrine. They sincerely believe that\\nthey are the friends and not the enemies of the church.\\nTheir apprehension for her is not that she may become\\ntoo loose in her teaching, but that she may be beguiled\\nor bullied into taking the dogmatic attitude of a\\nsect.\\nOne thing, however, Broad Churchmen will not do,\\nthey will not become an organized party. They will\\nmake no attempt to secure control of the machine.\\nThey will do their duty as it is given them to see it,\\neach in his own lot. If the machinery of the church\\nshould ever pass into hands hostile to them, they will\\nregret it for their own sakes, but they will regret it\\na thousand times more for the sake of the church. As", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0095.jp2"}, "94": {"fulltext": "88 BROAD CHURCHMEN, AND NARROW\\nto this contingency they are not alarmed. They do\\nnot think that the church is in peril of committing\\nsuicide. Suicide it would be, they are persuaded, for\\nthe church to permit herself to become the narrow,\\npetty, unlovely, and impotent thing which ecclesiastics\\nand dogmatists would make of her.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0096.jp2"}, "95": {"fulltext": "THE NEXT STEP IN CHKISTIANITY", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0097.jp2"}, "96": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0098.jp2"}, "97": {"fulltext": "THE NEXT STEP IN CHRISTIANITY\\nVery different notions are entertained by thought-\\nful men about the nature and person of Jesus Christ. It\\nis generally agreed, however, that no one will appear\\nwhose authority could be more trustworthy in the\\nsphere of Religion. What He did not know, in that\\ndepartment, is generally conceded to be either not\\nworth the knowing, or not possible to be known. It\\nis generally conceded, also, that He Himself, and His\\ndeliverances, have never been more than partially\\ncomprehended. He declared more than once that\\nHis nearest and most sympathetic friends did not un-\\nderstand Him. It is clear that they did not and\\nthat, in some particulars, they strangely misconceived\\nHim. But, all the same, they were deeply impressed\\nby Him. The same has been true of Christendom\\nfor now these nearly twenty centuries. He has been\\nthe most considerable influence which has shaped and\\ncolored the movement of humanity. He continues to\\nbe so, as is evident to any one who simply looks\\nabout him. His name is in point of fact exalted\\nabove every name.\\nJudging simply from the facts which are equally\\naccessible to every one, it seems pretty plain, first,\\n91", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0099.jp2"}, "98": {"fulltext": "92 THE NEXT STEP IN CHRISTIANITY\\nthat men will not get on without a Religion and\\nsecond^ that there is no other Religion available ex-\\ncept Christianity.\\nA few people, it is true, are experimenting with\\nSwedenborgianism, and Compteism, and Buddhism,\\nand Christian Science, but these may be dismissed\\nas une quantite negligable.\\nFrom all that one can see, Christianity, in some\\nform, is likely to remain the Religion of the enlight-\\nened world.\\nChristianity in some form but in what form\\nViewed from the outside, no institution has under-\\ngone such startling transformations as has Christianity.\\nOne who looked at it casually in the first century, say\\nat Antioch, and again in the fourth, at Constantinople,\\nin the fourteenth in Rome, and in the nineteenth in\\nNew York, would find great difficulty in identifying\\nit. Will any of these forms be abiding? Or, will\\nthe Christianity of the future take on an aspect as\\nmarkedly different from any of these as they are from\\neach other\\nI venture to think that this last is true and that it\\nis a truth the importance of which can hardly be es-\\ntimated.\\nThe great metamorphoses which Christianity has\\nexperienced have not been very many, but they have\\nbeen very marked, and they have each and all been\\ncharacterized by two features they have been com-\\nparatively sudden, and they have not been recognized", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0100.jp2"}, "99": {"fulltext": "THE NEXT STEP IN CHRISTIANITY 93\\nby the people who were living when they occurred.\\nThe phases through which Christianity has passed\\nhave been substantially these three viz, the Dog-\\nmatic, the Ecclesiastical, and the Mystical (or Evan-\\ngelical What will the next one be I venture to\\nthink that it is very near, if not already here, though\\nunrecognized. This paper is an attempt to identify\\nit in the midst of many phenomena which, without\\nthe clue, seem meaningless and hopeless. The im-\\nportance of doing this, if it can be done, is obvious.\\nBut, to do so, it will be necessary briefly, to review the\\npast.\\nIt was both inevitable and right that Christianity\\nshould at first put on a dogmatic dress. The little\\ngroup of men who had been profoundly impressed by\\nthe person and words of their Judean Master, pro-\\nposed to themselves to be missionaries. But this fact\\nmade it necessary that they should cast, in some port-\\nable and transmissible form, their beliefs about the\\nperson and doctrine of their Principal. This was not\\neasily nor readily done. It is clear, from the record,\\nthat their Master was one of the most perplexing\\ncharacters imaginable. Beside that, the impression\\nwhich He left upon them was the result of years of\\ncompanionship. For them to state clearly just what\\nthe impression was, was not easy. It did not get it-\\nself done completely for several centuries. Much con-\\nferring with one another, and much interchange of\\nopinion by converts drawn from different provinces", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0101.jp2"}, "100": {"fulltext": "94: THE NEXT STEP IN CHRISTIANITY\\nwere necessary to formulate a working creed. It was\\nan absolutely necessary thing to do but it was also\\nnatural that, when the Christian Community had\\nbeen engrossed for three or four centuries in formu-\\nlating their belief, they should come into the habit of\\nthinking that accurate belief, and an accepted way of\\nstating that belief, were the most important of all pos-\\nsible things. Christianity came, in their minds, to be\\nidentified with Doctrine. A large section of Chris-\\ntendom stopped at that point, and has ever since re-\\nfused to move. The Eastern Church rests in Ortho-\\ndoxy. She takes that word for her official title.\\nAnd so she sits a spectacle in her Basilica. Old she\\nis, but not venerable. Her hair is hoary, but the fire\\nof youth is gone from her leaden eyes. Wrapt in her\\nembroidered vestments, she slumbers on, as powerless\\nto touch or be touched by the life of the men and\\nwomen of Kussia and Greece, as the mummy of Seti\\nis that of the Fellahin of Egypt.\\nBut the Western Church, with its creed in its hand,\\npassed on into the next phase. It became a great\\nOrganization. It inherited the constructive spirit of\\nthe Great Empire, and bettered its instruction. It\\nidentified Christianity with a Church. For the first\\nfour centuries, all revolved about Doctrine. For the\\nnext ten, all revolved about Organization. Slowly\\nand powerfully the structure was builded. ISTo insti-\\ntution, probably, has ever been formed of as intract-\\nable material, under as unfavorable circumstances, or", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0102.jp2"}, "101": {"fulltext": "THE NEXT STEP IN CHEISTIANITY 95\\nhas commanded the unqualified services of so many-\\ngenerations of astute and earnest men. Within its\\nwalls, and guarded by its ever watchful sentinels, the\\ntheological system builders continued to elaborate\\ntheir endless schemes of dogma. They overlaid the\\nMissionary Creeds, and buried them out of sight under\\na grotesque mass of derivative doctrines. But it was\\nthe Churchmen, and not the Theologians, who guided\\nthe movement of Christianity during this period.\\nBut, long before the period ended, their task had also\\nbeen completed. The simple missionary Organization,\\nwhich had been necessary to carry the simple Mission-\\nary Creed, was overlaid and buried out of sight in the\\nmighty structure of the Boman Church.\\nThen came the third phase, known popularly as the\\nReformation. The phrase is misleading. It was not\\na reformation, but a new step. It was the successful\\nissue of a long series of efforts, made by the most\\nearnest, sagacious, virile and devout men in the West-\\nern Church, to carry their religion from the region of\\ndogma and organization into the realm of personal\\nexperience. Jerome of Prague, Arnold of Brescia,\\nWyckliff, Huss, Luther, Calvin, Colet, More, Cranmer,\\nGeorge Fox, Tauler, William Law, John Wesley, all\\nsought the same end. In the modern cant they would\\nall be called Evangelicals. The secret spirit which\\nthey all held in common was the belief that Christian-\\nity is essentially the establishment by the individual\\nof a conscious, personal relation with God. This idea", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0103.jp2"}, "102": {"fulltext": "96 THE NEXT STEP IN CHKISTIANITY\\nof conversion is the differentiate of Protestantism.\\nIn American Christianity it has held, nntil lately, the\\ncentral place.\\nNow, it will be observed that each of these phases\\nis an advance upon the one which preceded it. No\\none of them was possible until the one which went be-\\nfore had been measurably accomplished. Each one\\nwas entered upon unconsciously. Each was strenu-\\nously opposed at its beginning by the mass who\\nfancied their own stage to be final. Each, when it be-\\ncame an accomplished fact, reacted upon and modified\\nwhat had gone before.\\nAt present there are unmistakable signs on every\\nhand that a farther step is about to be taken. What\\nwill it be That it will still be Christianity no candid\\nman can doubt. But it is equally plain that it will\\nbe as unlike any phase of it heretofore seen as these\\nhave been and, in their survivals, are unlike each\\nother.\\nIt is clear, in the first place, that Christianity has\\nalready broken out of the bounds which have long\\ncontained it. It has broken out of the old bounds of\\nDoctrine out of the Church and will no longer sub-\\nmit to conventional Experiences. There is not a\\nsingle Confession of Faith which serves to express\\nthe actual belief of even the most conservative mem-\\nbers of the ministry of any church which is supposed\\nto accept such a Confession. They are all in the same\\nboat. The Decrees of the Council of Trent, the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0104.jp2"}, "103": {"fulltext": "THE NEXT STEP IN CHKISTIANITY 97\\nXXXIX. Articles, the Westminster Confession, that\\nof Augsburg or Dort, while they all retain a place of\\nquasi authority in the several churches, have become\\npowerless to hold the real belief of even the clergy.\\nThat this convicts the clergy of insincerity will only\\nbe alleged by the shallow and the ignorant. A pro-\\nfound change has come about against which they are\\nhelpless. They are honestly trying to readjust the\\nconditions with earnestness and singleness of heart.\\nSome think to find relief by formally abolishing\\ndoctrinal formulas which have ceased to be credible.\\nSome think to find it by revising so as to accommo-\\ndate the doctrinal statements to the actual beliefs cur-\\nrent. Both methods will fail, though it is not in my\\nway, in this paper, to say why. I am only concerned\\nto point out the fact that religious belief has broken\\nout of the formulas which once contained it.\\nIn the second place, functions which once belonged\\nto organized Christianity have, one by one, been taken\\nin hand by others. Notable among these are Educa-\\ntion and the Administration of Charity. Only one\\nbranch of the church now makes any serious claim of\\nright to control the machinery of education. And, in\\nthe United States at any rate, a constantly increasing\\nnumber of her adherents either make this claim half-\\nheartedly under the pressure of their priesthood, or re-\\nfuse to make it altogether. In the distribution of their\\nalms rich men do not now, as once, make the Church\\ntheir almoner. Wise men bring gold, frankincense", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0105.jp2"}, "104": {"fulltext": "98 THE NEXT STEP IN CHKISTIANITY\\nand myrrh to the King, but they appoint their own\\nagents for its distribution. To speak of those near at\\nhand and notable, I name the Girard College, the\\nMills Hotel, the Williamson School, the Drexel Insti-\\ntute, and the secular societies for the organization of\\ncharity.\\nIn the third place, good men are, in an increasing\\nnumber of cases, unmoved by the conventional ex-\\nperiences of religion. A century ago The Great\\nAwakening swept over America like a spiritual\\ncyclone. So sturdy a man as Benjamin Franklin\\ncould not keep his feet against it. The masses were\\nswept by it into a religious frenzy. Fitful gusts,\\nmore local and less intense, have been present ever\\nsince. But men are less impressible by them. Twenty\\nyears ago Mr. Moody, the Evangelist, could produce\\nconversions almost at will. Mr. Moody before he\\ndied became the Educator.\\nWhat do these changes mean\\nWhat is to be done\\nTo these questions some can give a short and easy\\nanswer. It means, say they, that we are in a day\\nof apostasy. It is all due to the hardness of men s\\nhearts. We live in the midst of a stiff-necked and re-\\nbellious generation. But when these are called upon\\nto say what should be done, they give different\\nanswers.\\nThe Theologian says, let us restore to its old com-\\npleteness our Confession, bating of it no word or", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0106.jp2"}, "105": {"fulltext": "THE NEXT STEP IN CHRISTIANITY 99\\nphrase; and, if we must perish, let us fall like our\\nfathers with the old blue banner in our hands.\\nThe Ecclesiastic says, let us restore the Church\\nof that period when it had the power to guide the\\nsteps and control the conduct of all men.\\nThe Evangelical says, let us pray.\\nThey all misread the situation. It has always been\\ntrue, of course, that a large portion of the community\\nhave been indifferent or hostile to Christianity. They\\nare irreligious men. They are, therefore, usually\\nthought of as immoral men for religion and morality\\nare, in the common mind, so intimately associated that\\nthey are thought of as present or absent together. If\\nthis were the only class to be considered the case\\nwould be very simple. But a large, and increasingly\\nlarger, proportion of good men cannot any longer be\\ncalled Christian, if to be a Christian means any one or all\\nof those things, which it has, thus far, been officially de-\\nfined to mean. They are good men and women, tried\\nby any test which may fairly be applied to goodness.\\nThey are sober, kindly, earnest, sympathetic, clean,\\ncharitable. But they are unsound in doctrine they\\nare not church-members they are not aware of\\nhaving undergone any subjective experience. This\\nclass is increasing at a rate which few realize.\\nSays that Presbyterian, the late Dr. Bruce, Professor\\nof New Testament Exegesis, in the Free Church of Glas-\\ngow I am disposed to think that a great and steadily\\nincreasing portion of the moral worth of society lies\\nLtfC", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0107.jp2"}, "106": {"fulltext": "100 THE NEXT STEP IN CHRISTIANITY\\noutside the Church, separated from it, not by godless-\\nness, but rather by exceptionally intense moral\\nearnestness.\\nThe leadership of science and art is already almost\\nentirely in the hands of men who have broken with\\norganized Christianity. They are the guides and\\npioneers in political and social reforms. They are a\\nlarge minority promising soon to be a majority in\\nthe management of charitable and reformatory insti-\\ntutions. They are the professors in colleges and the\\nteachers in normal schools. They are kind husbands,\\nfaithful wives, good sons, daughters, friends. What\\nis their relation to Christianity The answer is, they\\nare Christians in fact hut they are %uaiting for Chris-\\ntianity to pass into a new phase which will include\\nthem inform.\\nLike every household, the Church is confronted at\\ntimes with the necessity of house cleaning and rear-\\nrangement of furniture. During the disturbance of this\\nprocess a considerable number of the family and rela-\\ntives prefer to live out of doors. They will not do so\\npermanently. They do not wish to do so. One may\\nventure to say, also, that they would play a more\\nhonorable part if they remained in the house and lent\\na hand, and gave their opinions concerning the proper\\nrearrangements, rather than to stand critically outside,\\nwaiting till the task be done. But things are as they\\nare. And they can truthfully retort that their sugges-\\ntions of change in doctrine or discipline were not well", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0108.jp2"}, "107": {"fulltext": "THE NEXT STEP IN OHEISTIANITiT 101\\nreceived when they did remain within. But will the\\nChristian society of the future be such as will be able\\nto embrace them I think it will, and for this reason\\nThe formal statement of Christian doctrine, and the\\norganization of the Christian church, are always de-\\ntermined by the actual beliefs and practices which\\nprecede the formal action. Laws in the religious\\nsphere are analogous to laws in the political sphere\\nthey are but the expression of antecedent habits.\\nWhat, then, are the present habits of the religious\\nworld which will, by and by, find formal expression\\nTheir general drift may be seen in two or three strik-\\ning phenomena.\\n1. The altogether unprecedented interest now\\nmanifest in the person and teaching of Jesus Christ.\\nBooksellers tell me that there are only one or two\\nbooks in the English tongue of which so many copies\\nare sold as of Ben Hur. Those who have read it\\nknow that this is not on account of its literary excel-\\nlence, great as that is, but because of the way in\\nwhich it introduces Jesus. Dr. Farrar s Life of\\nChrist is one of the few books of which it pays to\\nproduce cheap and popular editions. Now, hardly\\nany Life of Christ can be found which dates back\\nmore than fifty years. They are all the product of\\nthe nineteenth century. They have all been written\\nin response to the increasing desire of the community\\nto know just who and what Jesus was, and just what\\nHe did and said.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0109.jp2"}, "108": {"fulltext": "102 THE NEXT STEP IN CHRISTIANITY\\n2. The enormous popularity of what one may call\\nthe Drummond Literature. The late Scotch Pro-\\nfessor s Natural Law in the Spiritual World,\\nand The Greatest Thing in the World, and such\\nlike, have been hailed by millions as the statement\\nthey earnestly desired. With all their shallowness,\\nand forced analogies, they do answer the present de-\\nsire to express Christianity in terms of actual life.\\n3. The strenuous attempt to apply the teaching of\\nJesus to the problems of conduct. John Fiske,\\nTolstoi, Henry George, Powderly, Leo X., and Mr.\\nBellamy, have all formally essayed to point out how\\nthis can, or ought to be, done. Mr. Fiske, in his\\nDestiny of Man, says, in effect, that this is already\\nwithin the possibility of practical life. Mr. George\\nalways describes himself as, above all things else, a\\nChristian. Christian Socialism has become a\\nphrase to conjure by. The Christian Churches all\\nacknowledge, in a way, their obligation to ease the\\nburden of human living. A conservative Churchman\\nof fifty years ago, who went regularly on Sunday to\\nhear a doctrinal thesis in a Church which was shut up\\nand deserted all the rest of the week, would be dumb-\\nfounded if he could re-visit the old holy place and find\\nbuilt on to it a dispensary, a kitchen, a social hall, a\\nlyceum, and, mayhap, a stage.\\nThe change which has come about in the actual\\nthought about religion, may be strikingly seen in the\\nfact, that the motive of the Order of the Knights of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0110.jp2"}, "109": {"fulltext": "THE NEXT STEP IN CHRISTIANITY* 103\\nMalta, which existed for the defence of the Faith,\\nand of the Jesuits which existed for the defence of\\nthe Church, have become unintelligible or offensive\\nwhereas, a Catholic Total Abstinence Society or a\\nYoung Man s Christian Association seem natural and\\nfitting.\\nThe machinery for Bevivals, also, which even a\\ngeneration ago could be set up and worked with\\nnaievete, is now clearly in its decadence.\\nFacts, all pointing in the same direction, might be\\nmultiplied indefinitely. But to what do they point\\nTo this Christianity has passed through the phases\\nof Dogmatism, Ecclesiasticism and Experimentalism,\\nand is now seeking to express itself in the region of\\nconduct.\\nBut, it will be protested, Christianity always\\nhas affected men s conduct, this has been its glory,\\nthat it has made men good.\\nThis claim is true, but it is not true in the sense in\\nwhich it is made. The present Archbishop of Canter-\\nbury feels called upon to warn the Church of Eng-\\nland that it has never received a shadow of com-\\nmission to set forth as Doctrine and Worship that re-\\nligion which began as Morals and Social order. It is\\ntrue that Christianity was at first set forth as a life.\\nThe Faith which it demanded was not an intel-\\nlectual but a moral possession. But when Theology\\nbegan to dominate, the quality of the life deterio-\\nrated. So far as temper and character are concerned", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0111.jp2"}, "110": {"fulltext": "104 THE NEXT STEP IN CHRISTIANITY\\nthere could hardly be a more violent contrast than\\nthat between the men who formed the first Council at\\nJerusalem and those who discussed the refinements\\nof Theology in the fifth century or the sixteenth.\\nWhere the theological spirit has been in control, it\\nhas sharply drawn a dividing line across the area of\\nthought, calling one portion sacred and another\\nprofane.\\nWhere Ecclesiasticism has controlled, it has por-\\ntioned out conduct into religious and secular so\\nthat the Sicilian bandit, who pays punctiliously his\\nduties to the Church, is not conscious of any incon-\\ngruity as he crosses himself and mutters an Ave while\\nhe goes forth to rob.\\nWhere Evangelicalism has prevailed it has drawn\\nthe sharpest possible distinction between religion\\nand morality, making everything of the one, and\\nspeaking contemptuously of the other. Luther did\\nnot hesitate to say that a Christian cannot if he will\\nlose his salvation by any multitude or magnitude of\\nsins unless he ceases to believe for no sin can damn\\nhim but unbelief alone.\\nSo that while it is true in the main that Christianity\\nhas always had its effect to improve the quality of\\nmen s lives, it is also true that it has not always set\\nthis before itself as its main purpose. It has been\\nthought of as a device to secure salvation. Now,\\nthe interest for salvation is surely receding behind\\nthe interest for conduct. The appeal is about to be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0112.jp2"}, "111": {"fulltext": "THE NEXT STEP IN CHRISTIANITY 105\\ntaken to life. Christianity will more and more con-\\ncern itself with living.\\nBut in doing so it will not revise nor formally\\nabolish its previous methods. What is superfluous in\\nthem will be allowed to be quietly forgotten. It can-\\nnot subsist without a Creed, an Organization and an\\nAct of Choice by the individual. It gained each one\\nof these essentials, as we believe, under the guidance\\nof that Spirit of wisdom with which its Founder im-\\nbued it. The reality of its life in the past has been\\nvindicated by the fact that it has passed on from phase\\nto phase even though the mass of its adherents bade it\\nrest upon each in turn as a finality. But the Creed\\nwill be short, broadly marked, portable. The Organ-\\nization will be no more complex than is necessary to\\ncarry the creed abroad. The initial Experience will\\nbe nothing beyond the sincere desire for right conduct.\\nAll will issue in, and be tried by their issue in right\\nliving. For this purpose and by this means Jesus will\\nbecome more and more available. In this way Chris-\\ntianity will be seen to be both far easier and far more\\ndifficult than it has appeared since the Apostolic days\\neasier because more intelligible by the moral nature\\nto which it addresses itself, and more difficult, because\\nthat manner of life which He taught and exemplified\\nis only possible to supreme faith.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0113.jp2"}, "112": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0114.jp2"}, "113": {"fulltext": "SCKIPTUKE, INSPIKATIOlSr AND AUTHOKITY", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0115.jp2"}, "114": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0116.jp2"}, "115": {"fulltext": "YI\\nSCRIPTURE, INSPIRATION AND AUTHORITY\\nTen years ago Professor Thayer, of Harvard,\\nspoke thus to his hearers\\nBut inquirers, you tell me, demand certainties.\\nThey clamor for immediate and unequivocal answers.\\nDoubtless, and overlook the fact that Divine Wis-\\ndom rarely vouchsafes such. If God s Book had had\\nthe average man for its author, no doubt it would\\nhave abounded in direct and categoric replies to all\\nquestions. The most complicated problems of time\\nand eternity would be solved by a process as simple\\nas the rule of three But, alas impatient souls, His\\npeople do not get into the promised land that way.\\nNothing is more pathetic than the centuries-long\\nreluctance of Christians to admit the elemental truth\\nof their Master s teaching. He came to set His peo-\\nple free, but they shrink from the responsibility of\\nfreedom. He assured them that they were no longer\\nservants, but children whereupon they long for the\\nminute directions which a master gives to a slave.\\nIn a word, they have persistently sought for an\\nAuthority. It is so much easier to live by rule\\nthan to live by spirit. At least it seems to be easier.\\nIn point of fact, the distinguishing feature of the\\nreligion of Christ is that it vacates all external mas-\\ntership, turns the individual soul in upon itself, and\\n109", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0117.jp2"}, "116": {"fulltext": "110 SCRIPTURE, INSPIRATION AND AUTHORITY\\ndeclares that by so doing it will find itself face to face\\nwith God. It has been well said that of the words\\nwhich express religion, neither the verb to love\\nnor to believe has any imperative mood. Chris-\\ntianity is loving and believing. In neither can any\\nAuthority coerce, not even God One loves the\\nthings which he himself finds lovable he believes the\\nthings which for him are believable. In the presence\\nof an Authority he may be silent, or he may lie to the\\nauthority, or he may lie to himself, but the absolute\\nsituation remains unchanged.\\nThere have been three conspicuous pretenders to\\nthe monarch s throne the Church, the Bible, and\\nKeason. To speak more accurately, they have not\\nbeen pretenders so much as they have been worthy\\nmonarchs whose sceptres have been thrust into their\\nreluctant hands by prophets who have known the\\nMaster s wish in the case, but have yielded to the\\npeople s cry, Nay, but we will have a king over us.\\nEach of these has in turn played the tyrant, but it\\nhas always been because the people would have it so.\\nDr. Martineau has championed the cause of Keason as\\nthe legitimate occupant of the throne as against the\\nclaims of the Church and the Bible. Cardinal New-\\nman has fought for the authority of the Church. A\\nhundred Protestant champions have maintained the\\nWestminster dictum that the Scriptures of the Old\\nand New Testament are the only rule of faith and\\npractice. With all reverence, I believe and say that", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0118.jp2"}, "117": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 111\\nthe Master would have cried, A plague on all your\\nhouses I would not be misunderstood. The\\nChurch, the Bible, and Human Reason all have their\\nnecessary place and function in the economy of\\nChrist s religion. But that function is not properly\\nstated by the word authority. Authorities they\\nare not. Guides, interpreters, if you will, but mas-\\nters, no.\\nFour centuries ago a large and influential portion\\nof Christendom revolted against the tyranny of the\\nChurch. They did not thereby cease to be Christians,\\nnor did they cease to be Churchmen. They simply\\nasserted that they who had been made free men in\\nChrist Jesus were not to be brought into bondage by\\nany spiritual master. A large portion of the Chris-\\ntian world believed then, and believes yet, that this\\nrevolt was a rebellion against God. They cannot\\nthink of it as a Reformation. They see in it a form\\nof that same lawlessness which caused Satan to be\\ncast out of heaven. This is fundamentally the ques-\\ntion at issue between Protestantism and Papalism.\\nStrictly speaking, Rome has only one doctrine that\\nis, Submit yourself to authority. Protestantism is\\nessentially the assertion that the Christian is the\\nfriend of the Master, and no longer a servant who\\nknoweth not what the master doeth. This position\\nwas consistently and valiantly maintained by the\\nearly Reformers. So far as obedience to the Church\\nis concerned, they have not yielded yet. Obedience", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0119.jp2"}, "118": {"fulltext": "112 SCRIPTURE, INSPIRATION AND AUTHORITY\\nto the Churches commands, as commands, cannot to-\\nday be secured in any portion of Protestantism. It is\\nevery year becoming more difficult to secure by\\nEome.\\nBut the burden of freedom is very onerous. Be-\\nfore the second generation of the Reformers had\\npassed away, a movement had set in which had for its\\nunconscious purpose to set the Bible upon the same\\nthrone of authority from which the Church had been\\nrudely thrust. The Bible was less fitted for that\\noffice than the Church had been, nor had it thereto-\\nfore been regarded in that aspect by Catholic tradi-\\ntion. But the people had begun once more to cry,\\nNay, but we will have a king over us. It was then\\nthat the doctrine of Inspiration began to be ex-\\nploited. The Bible was first enthroned as author-\\nity, and thereupon its inspiration was urged to\\nestablish its legitimacy. The whole development of\\nthe dogma lies within the seventeenth and the first\\nhalf of the eighteenth century, as any one who will\\ntake the trouble may read. During that time the\\nLiteroe Scriptce were confirmed in a position- which\\nthey have held until our own time. The Bible came\\nto be called the Word of God. It became a pal-\\nladium and a charm. The theologian thought of it as\\na complete and final transcript of God s law and pur-\\npose. The common people adored it as a fetich. It\\ncame to be kissed in the courtroom as the sacred\\nthing which alone could invoke truth. It was ap-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0120.jp2"}, "119": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 113\\npealed to as not only the ultimate but the immediate\\narbiter in every question of faith and conduct. With-\\nout its presence in its entirety it was believed that no\\npeople could know God. By its distribution it was\\nbelieved that that gospel could be spread abroad\\nwhose Founder had decreed that it should be propa-\\ngated only by the contact of living man with living\\nman. It came to hold the place in Protestantism\\nwhich the Koran holds in Islam. And all this with-\\nout its own consent, and even against its plain pro-\\ntest\\nJust now a large portion of the Protestant world is\\ndisturbed by what it thinks to be a breaking away\\nfrom the authority of the Bible. Is the apprehension\\njustified What has caused the fear What will be\\nthe outcome of the movement Of the ultimate issue\\nthere can be little question. The servant will be\\nhanded down out of the seat of the king. The Scrip-\\ntures of the Old and New Testament are the product\\nof that long and wide movement toward God, at the\\ncentre of which stands God manifest in the flesh.\\nThe Church is that great company of faithful people,\\nfrom every age and every clime, organized and un-\\norganized, conscious and unconscious, who, by\\nthought, word, and deed, contributed to the bringing\\nin of the kingdom of God. The Bible is the litera-\\nture of a movement. The movement produced the\\nliterature, and not conversely. The movement is\\nsuperior to the literature and controls it. The litera-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0121.jp2"}, "120": {"fulltext": "114 SCRIPTURE, INSPIRATION AND AUTHORITY\\nture gains its peculiar character from the unique\\nquality of the movement. The movement is the mas-\\nter and the Book is the servant. Within a certain\\nvery circumscribed area inside the Church, and within\\nabout three centuries of time, the servant has been\\nunwisely elevated into a position to which it never\\nclaimed title. This action has been confined solely to\\na portion of Protestantism within Great Britain and\\nthe United States. The task now is to remove the\\nBible from the unwarranted place assigned to it, and\\nto do this in such manner that it will not suffer\\ndiminution of the honor which belongs to it of right\\nand in its own place. But the task must be done.\\nTwo classes of people within the nominal frontier\\nof Protestantism fiercely oppose the doing of it.\\nThese are, first, the extreme Protestants, whose whole\\nfabric of religious thought is so based upon the idea\\nof an infallible written revelation that they cannot\\nconceive the fabric standing when the foundation\\nshould be withdrawn. The other is a comparatively\\nsmall group of Churchmen who are so enamored of\\nthe very principle of authority in religion that they\\ncannot abide question of any authority, even though\\nit be one of which they themselves take small heed.\\nThese two join their voices in an outcry against the\\nsame kind of dealing with the Scripture which has\\nbeen freely allowed always and everywhere within\\nthe universal Church, with the exception of the limited\\ntime and area above mentioned. But the majority is", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0122.jp2"}, "121": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 115\\nagainst them. All Catholic tradition is against them.\\nThe Bible itself refuses to side with them. The re-\\nsult is foregone.\\nBut what, then, becomes of the Doctrine of In-\\nspiration To this I reply, The Catholic Church has\\nno doctrine of inspiration. It has what it believes to be\\na fact. But it has never denned the fact or elevated it\\ninto a dogma. Only within the limited time and area\\nbefore mentioned has this been done. Hence it hap-\\npens that only within that area is the present perplex-\\nity felt. The Eastern Church cannot comprehend the\\ndifficulty. The Koman Church is untouched by it.\\nThe Anglican Church is disturbed by it only to the\\nextent to which she has informally committed herself\\nto a Protestant dogma. Officially she does not recog-\\nnize any dogma of inspiration. She is content with\\nstating what books are included within the sacred\\nwritings, and with declaring that no belief is to be\\nexacted as a condition of membership in the Church\\nwhich is not recognized in them.\\nThat the threescore little books bound up together\\nin our Bible possess a unique quality has always been\\nrecognized by those who were qualified to discern\\nthat quality. It is because they possessed this qual-\\nity that they survived while their contemporary\\nwritings have perished. But the name hj which this\\nquality shall be called is quite another matter. The\\nword inspiration suited the fact well enough so\\nlong as the word retained its original indefiniteness of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0123.jp2"}, "122": {"fulltext": "116 SCRIPTURE, INSPIRATION AND AUTHORITY\\nconnotation. It is a serious question now, however,\\nwhether it can be happily employed within the area\\nwhere it has been so long misemployed. It misleads.\\nBy ancient and universal usage, inspiration was\\ncredited to certain men who spoke or wrote. By\\nlocal and modern usage, inspiration is attached, not to\\nthe men, but to the thing spoken or written. A legiti-\\nmate metonymy has created an illegitimate dogma.\\nThat certain men of old spake as they were moved by\\nthe Holy Ghost is beyond question. But the impulse\\nof the Spirit of Holiness is a moral and not an intel-\\nlectual one. It does not guarantee accuracy, but it is\\nrecognized by the moral sense of the hearer. This is\\nwhy the words of some men have survived and are a\\nliving force in the moral movement of the race. The\\nmen were inspired.\\nBut what authority shall decide which men have\\nbeen inspired, and what writings possess the unique\\nquality due thereto I reply, no external decision\\ncan determine. No decree, no council, no obiter dicta,\\ncan attach the label inspired to any book with the\\ncertainty that it will adhere. The final appeal is to\\nthe Christian consciousness. When that has spoken,\\na General Council can but register its decree. It may\\nbe that in certain instances its voice has not been\\nwaited for, or that it has been constrained by ecclesi-\\nastical pressure, or that a judgment has been made by\\na passing authority against its silent protest. No\\ndoubt. But the simple fact that a literature frag-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0124.jp2"}, "123": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 117\\nnientary, incomplete, undistinguished by literary skill\\nor intellectual brilliancy, has remained through the\\ncenturies a constant, living stimulus and corrective to\\nthe world s conscience, establishes its origin from the\\nSpirit of Holiness. It is true that the Church lived\\nfor several centuries without it; that it would not\\nperish were the Bible to be lost. This is but to say\\nthat salvation is not made contingent upon the ability\\nto read and write. But when all is said, the fact still\\nremains that the writings which we call sacred are\\nsacred. Not because they burst into the world\\nthrough any earthquake of divine visitation, not be-\\ncause they are sent forth by any mighty blast of\\necclesiastical wind, but because in them speaks the\\nstill, small voice, at the sound of which every true\\nprophet and man of God covers his face. What au-\\nthority they possess rests upon this fact. The capac-\\nity to inspire is the only and the sufficient evidence of\\ninspiration.\\nBut this quality which they possess, they possess in\\nunequal degree. Whether or not any may perchance\\nbe included in the canon which possess it not at all\\nonly time can show. But this would require long\\ntime. Even a possession of twenty centuries tenure\\ndoes not establish an indefeasible title. And a Gen-\\neral Council in the thirtieth century would have just\\nthe same power to pronounce the Christian judgment\\nin the premises, and, if need be, to reverse a previous\\njudgment that a Council of the fifth century had to", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0125.jp2"}, "124": {"fulltext": "118\\nreverse one of the third. There is no such thing as\\nprescriptive right in the kingdom of Christ.\\nIf it be objected that this way of thinking vacates\\nthe Holy Scriptures of all divine authority, two an-\\nswers are forthcoming. The first is that this is the\\nway in which the Church throughout all the centuries\\nand to-day has regarded and does regard them. The\\nonly exception in time is the three centuries last past,\\nand in space is a portion of the Protestant world of\\nGreat Britain and the United States. The other an-\\nswer is, It does vacate them of all authority except\\nthis intrinsic power to inspire. It rests content with\\nthe doctrine of the Apostle that every God-breathed\\nwriting is profitable for teaching, reproof, correction,\\nand instruction in righteousness.\\nIn righteousness; not in science, not in history,\\nnot in geography or ethnology. To this, which is es-\\nsentially the Catholic doctrine of Holy Scripture,\\nwhat can criticism or scholarship do? What if it\\nshould appear that the human race began ages before\\nEden, or that Moses did not write the Pentateuch, or\\nthat there were two Isaiahs, or that the gospel which\\ngoes by his name was not written by the beloved dis-\\nciple Proof of these things would no more touch\\nthe intrinsic quality by which the books live than the\\ndiscovery that the alabaster box had been carved at\\nBabylon and not in Jerusalem would affect the fra-\\ngrance of the precious nard contained therein.\\nWe have come to a time in the history of the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0126.jp2"}, "125": {"fulltext": "119\\nChristian world when nothing but realities will be\\ntolerated. Only those things can be accepted as\\nsacred which awake the sense of reverence. Only\\nthose things are inspired which can themselves inspire.\\nThere need be no fear to submit the Christian Scrip-\\ntures to this test nor need any one f utilely imagine\\nthat he can secure exemption for them from this test.\\nI would add a word, moreover, about the attitude\\nof Churchmen toward this question of Holy Scripture.\\nOne looks with a mixed feeling of amazement at the\\nspectacle of the Bishops of Springfield and western\\nNew York joining their voices in the outcry against\\nDr. Briggs. One is tempted to invoke the dead\\ntongues of Newman or Ewer or De Koven to warn\\nthem that they are shouting with the wrong side.\\nEven their rage at Broad Churchmen ought not to\\nseduce them to tear down their own house. The gov-\\nerning principle of that which is called the Higher\\nCriticism is the belief that the literature of the historic\\nChurch is the product of the historic Church. But\\nthis is also the Catholic doctrine of Holy Scripture.\\nThe High Churchman ought to see that if the ipsis-\\nsima verba of the canon be erected into an authority\\nwhich may not be canvassed without sacrilege, the\\nreal foundation for the Church s order and structure\\nwill be vacated. This was the contention of the\\nElizabethan High Churchmen against the Puritans.\\nThis was Hooker s ground in his reply to Travers and\\nCartwright, and he writes this for the heading of his", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0127.jp2"}, "126": {"fulltext": "120 SCRIPTURE, INSPIRATION AND AUTHORITY\\nsecond book Concerning their position who urge\\nreformation in the Church of England, namely, that\\nScripture is the only rule of all things which in this\\nlife may be done by men. This was the position of\\nSeabury and Hobart and Bishop Hopkins. None of\\nthese men, I can but believe, would have permitted\\nthemselves to be so infatuated with the principle of\\nauthority as to allow themselves to become the\\nallies of the descendants of the Westminster General\\nAssembly.\\nThe question of Holy Scripture is one which the\\nHigh Churchman who Jcnows the ground upon which he\\nstands is not vexed by. It does not touch him, so\\nlong as he keeps out of questionable company. It is\\nopen to him to say to the scholar, God speed you,\\nlay bare the truth, analyze the documents, identify\\nthe authors, fix the dates, lay bare contradictions,\\nconvict the spurious if there be such, take the books to\\npieces and arrange the parts in chronological order if\\nyou can. JSTone of these conclusions can touch the\\nthing for which we use and revere the literature of\\nthe kingdom of God.\\nBut if neither the Church nor the Bible nor the\\nreflective Reason are authorities before whom the\\nsoul must bow itself, then where is a master? At\\nthis point we want to examine more carefully the\\nword used. There is a fatal confusion in the popular\\nuse of the word authority. I have used the word\\nthroughout in its etymological sense. An authority", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0128.jp2"}, "127": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 121\\nis a master who can get himself obeyed under pen-\\nalty. In the region where this discussion moves, only\\na de facto sovereign is worth considering. A mere de\\njure authority is of no consequence. Now, in most\\nof the discussion concerning the Seat of Authority\\nin Keligion, men have been content with spinning\\nacademic arguments to prove the legitimacy of this or\\nthat authority. One has been content to prove\\nthat men should hear the Church another, to\\nprove that the Scripture is the only rule of faith\\nand practice another, that men should be gov-\\nerned by the deliverances of right Keason. They\\nare beautiful arguments, but they are like the fine-\\nspun pleas of the nonjurors for the divine right of\\nthe impotent Stuarts. What is wanted is an author-\\nity which can get itself obeyed under penalty. And\\nthat is precisely what none of those above mentioned\\ncan do. My quarrel is the same with the bibliolater,\\nthe ecclesiastic, and the rationalist. They all, and all\\nalike, sit down satisfied when they have reached an\\nauthority which in their opinion ought to be final.\\nWhat difference whether it ought to be or not, if it is\\nnot?\\nThe real vice of all these champions of authority\\nis that they cannot admit the reality of God govern-\\ning directly. They have the feeling that a moral\\ncause can go before the Almighty only on appeal\\nfrom a lower court. The contention of Jesus is that\\nGod has original jurisdiction, and that He has ma-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0129.jp2"}, "128": {"fulltext": "122 SCRIPTURE, INSPIRATION AND AUTHORITY\\nchinery for communicating His judgments. This is\\nwhat the Jews could not take in. They lived by\\nauthority. The priest, the lawyer, and the scribe\\nspoke to them the final word. When Jesus bade them\\nventure immediately into the presence of God their\\nFather, they were shocked and scandalized. His dis-\\nciples, however, gathered courage to follow Him, and\\nso were made free men in Christ Jesus. In the cen-\\nturies since, they have always tended to grow weary\\nof the burden of liberty, and to turn to the eccle-\\nsiastic, the scribe, and the logician, begging to be\\nruled.\\nThe real authority in the moral sphere is the actual\\nconcurrence of the will of God with the moral con-\\nsciousness of the individual. Whenever this concur-\\nrence is reached in any particular case, the individual\\nrecognizes it. He may not obey it, but that is be-\\ncause he prefers to bear the penalty rather than to do\\nGod s will, but he knows that the King has spoken.\\nHe knows it just as the organ-builder knows that a\\npipe speaks the right note. He may be long in find-\\ning the note. He tries it with the octaves above and\\nbelow he tries it with other stops and combinations.\\nFor a time there are discords and vibrations. But at\\nlast the pipe gives the sound which the tuner has been\\nstriving for. When it once speaks aright, there is no\\nlonger any doubt. The music, the organ and the ear fit\\ntogether, and the player has the same certitude of mu-\\nsical truth that he has of his own being. The author-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0130.jp2"}, "129": {"fulltext": "SCRIPTURE, INSPIRATION AND AUTHORITY 123\\nity has spoken. In the moral sphere one who seeks\\nfinality in truth and duty brings a question before\\nthe Keason to test its reasonableness before the\\nBible to see whether or nut it accords with the moral\\nmovement of the kingdom of God before the Church\\nfor the contemporary opinion of the brotherhood of\\nrighteousness. He seeks for the harmonious testimony\\nof all the parts of the whole great organ of life that his\\nvoice is attuned to the music of God. When he has\\nfound it, he is satisfied, for he knows what is truth\\nand what is duty.\\nThe Church, the Bible, the Eeason, are ushers to\\nbring the soul into the presence of the King. Who\\nasserts for them an authority of their own wrongs\\nboth them and their Maker.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0131.jp2"}, "130": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0132.jp2"}, "131": {"fulltext": "THE FALL UPWAKD", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0133.jp2"}, "132": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0134.jp2"}, "133": {"fulltext": "YII\\nA well-known writer in a well-known Eeview\\nlately made this statement\\nIt is easy to see that the New Theology is about\\nprepared to join hands with Darwinianism, and oblit-\\nerate the doctrine of the Fall as underlying the fact\\nthat the Word was made flesh.\\nIt is the peculiarity of the New Theology that no\\none is officially authorized to speak for it, but I ven-\\nture to think that the above statement will be silently\\nadmitted by those who are under its influence as being\\nsubstantially true. I venture also to say why this\\njudgment is accepted by those in whom it has reached\\nthe distinctness of a judgment.\\nThe existence of moral evil is not denied by any.\\nThere are in the field three theories as to its origin\\nand nature. Of course these theories are not held dis-\\ntinctly and unmixed. The same person may, and, in\\npoint of fact, often does, hold mutually antagonistic\\nfragments of different theories in doctrine and philos-\\nophy and may be as strenuous in support of one part\\nof his contradictory creed as of another. But in the\\ncase before us the three theories are easily separable,\\nin thought at least.\\n127", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0135.jp2"}, "134": {"fulltext": "128\\n(1) The first is that of what for convenience sake\\nmay be called orthodoxy.\\nAccording to it there was, long ago, a primeval\\nworld which was a paradise. It had a genial climate\\nand a fertile soil. No ice-bound oceans or burning\\ndeserts, no thorns or brambles, no predacious beast or\\npestilential wind, were there. The world was young\\nand wholesome. No nerve had ever thrilled with\\npain, nor any living creature looked upon the face of\\ndeath. The plains were smiling with perennially\\ngolden grain, and the forest bountiful with pendent\\nfruit. In this Paradise God walked, and was lonely.\\nIn it He set the newly fashioned Adam, the first indi-\\nvidual of his race. Into his arms He graciously gave\\nthe maiden Mother of us all. He created them im-\\nmortal. Their wisdom was transcendant their inno-\\ncence absolute.\\nBut with Adam God made a covenant. The matter\\nof the agreement was, that perfect obedience and un-\\nbroken righteousness would be rewarded by continual\\nbliss, and warranty against pain and death and that\\nfor disobedience the punishment should be capital.\\nThe parties to the agreement were God of the first\\npart, and Adam the party of the second part. Adam\\ndid not enter into the covenant for himself alone, but\\nas the representative of all his race yet unbegotten.\\nThey were to have their chance in him, and to stand\\nforfeit if he failed. (Whether the covenant were to\\nremain in force eternally, or whether, after a certain", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0136.jp2"}, "135": {"fulltext": "-UPWAED 129\\ntime passed in obedience, he was to have been con-\\nfirmed in an indefeasible right, does not appear.) The\\nsimple test for the first man s power of moral endur-\\nance was to be his abstention from a certain attractive\\nkind of fruit in the garden where he dwelt. An in-\\nsidious tempter appeared from some unknown and un-\\nsuspected quarter, enlisted the more pliable nature of\\nEve on the side of disobedience, and through her broke\\ndown the moral resistance of man. He failed in the\\ntest, and catastrophe unspeakable was let loose Smit-\\nten suddenly with shame and pain, the offenders crept\\naway already moribund. The voice of God rolling in\\nthunder discovered their hiding-place. The flashing\\nlightning of an offended heaven burned between them\\nand their bower. The jealous earth shot up from her\\nbosom the upas and the deadly nightshade among\\nthe kindly forest, and choked the wheat with thorns\\nand brambles. The wild beasts, filled, for the first\\ntime with cruel rage and hunger, rent and devoured\\none another. The natures of the offenders themselves\\nunderwent a sudden ferment, which left them trans-\\nformed and totally depraved. Their unborn children\\nnot only inherited the taint, but were bound by all the\\npenalties appended to the original contract broken by\\ntheir father and representative. Thus death physical\\nand moral, the depravity of every son of Adam, and\\nall the thousand ills that flesh is heir to, both in this\\nworld and in any world yet to come, are all the out-\\ncome of that transaction which, in popular religion and", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0137.jp2"}, "136": {"fulltext": "130\\nin technical theology, is named The Fall. Most\\nContinental and American theology is based upon this\\nnotion. So unconventional a thinker as Dr. Bushnell\\nhas a strange chapter induced by the theory. If death\\nliterally came by Adam, how then to account for its\\nundoubted dominion over the lower animals for aeons\\nbefore Adam was made The dragons weltering in\\ntheir prime lived by tearing one another, and were\\nso equipped by nature that they could not live other-\\nwise. Dr. Bushnell, seeing this difficulty, hits upon\\nthe ingenious theory of what he calls The anticipa-\\ntive consequences of sin. That is, the sin which was\\nto be, cast its shadow backward, and covered the earth\\nfrom its beginning\\nThe theory before us cannot be more clearly stated\\nthan in the words of the Larger Catechism ap-\\npended to the Westminster Confession of Faith The\\nFall brought upon mankind the loss of communion\\nwith God, His displeasure and curse, so that we are by\\nnature children of wrath, bond slaves to Satan, and\\njustly liable to all punishment in this world and the\\nworld to come.\\nNow, whence came this notion In the Old Testa-\\nment there is no allusion to it whatever. There every\\ncase of moral obliquity is referred to the deliberate\\nand wanton choice of the person offending. His fault\\nis never modified, or the quality of his guilt deemed to\\nbe affected, by his relation to Adam. He is in every\\n1 Nature and Supernatural, ch. vii.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0138.jp2"}, "137": {"fulltext": "-UPWAKD 131\\ncase accounted worthy or blameworthy, not for what\\nhe is qua man, but for what he does of his own\\nchoice. 1\\nThe Fall is never referred to by Jesus in any\\nform. If His words and precepts stood alone in the\\nNew Testament the transaction would be overlooked\\ncompletely. He concerns Himself with the springs of\\nhuman conduct as they exist now. He uncovers and\\nfortifies new and obscured motives. He refers\\nrighteousness to the indwelling of the Spirit of God,\\nbut never refers sin to the indwelling of the spirit of\\nAdam.\\nIn the Apocalypse, which unfolds the last scenes in\\nthe drama of humanity, there is no reference to a\\ngreat catastrophe at its beginning, and the denouement\\nwould seem to be incompatible with such a first act.\\nThe Catholic Creeds are entirely silent concerning\\nit. The Articles of the Christian Faith, assent to\\nwhich is a condition precedent to membership in the\\nChristian Church, have nothing whatever to say con-\\ncerning the transaction known as the Fall.\\nFrom all this it seems evident, that if the New\\nTheology sits somewhat loosely to this theory, it\\ndoes not thereby argue itself to be irreverent toward\\nthe highest authority or indifferent to fundamental\\ntruth.\\nThe portion of Christian Scripture by which the\\nEdersheim: Life of Christ, vol. i., book 1. JB is entirely un-\\nknown also to Rabbinical Judaism. 17", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0139.jp2"}, "138": {"fulltext": "132\\ntheory has been always upheld is St. Paul s Epistle to\\nthe Eomans, the fifth chapter, beginning at the\\ntwelfth verse. To the untheological reader the mean-\\ning is sufficiently evident. The propagandist of the\\nnew Faith declares that his principal, Jesus of Naz-\\nareth, is of divine origin, and has moral relations\\nwith every human being. But, just as all men are af-\\nfected by the character and actions of their original\\nancestor Adam, so the whole race stands affected\\nby the character and actions of the Second Adam.\\nThis seems to be all that the writer had in mind. He\\nis concerned with the position of Jesus, and only uses\\nthe accepted story of Adam as an illustration and\\nanalogy, good for what is good. But instead of being\\nallowed to remain in the subordinate position of an\\nanalogy, it has unfortunately been elevated into a\\ncapital position among Christian dogmas.\\nThe history of the dogma is, in rough lines, easily\\ntraced. 1 It was developed by that great system\\nbuilder, Augustine. It passed, together with the rest\\nof his theology, into general acceptance in the Western\\nChurch. It was elaborated into curious detail during\\nthe busy idleness of the scholastic period. Dante\\npopularized the story of the Edenic Paradise for the\\nLatin races, as did Milton for the English-speaking\\npeople. Luther, the Augustinian monk, brought the\\ntheory with him from his cloister. Calvin accepted it\\nfrom his master Augustine, and made it the starting-\\n1 Hagenbach History of Doctrine, p. 59.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0140.jp2"}, "139": {"fulltext": "133\\npoint of his system. Through these various channels\\nit has come since the Eeformation into the popular\\nmind to be the accepted Christian teaching concerning\\nthe moral status of man.\\nThat the theory, both in itself and in its conse-\\nquences, is entirely untenable would seem to be evi-\\ndent from merely stating it. It is so well intrenched,\\nhowever, that more than this is necessary. To any\\none who has come under the influence of that mode\\nof thinking known as evolutionary, such a castas-\\ntrophe as that of the Fall is a priori incredible.\\nSuch a thing is out of analogy, both natural and spir-\\nitual. On the face of it (if it be so read), it is a case of\\nsudden and violent degradation interjected between\\ntwo periods of steady progress. Up to the date of\\nthe Fall, and from that date forward, the progress\\nis undenied. Instances of degradation, both in in-\\ndividuals and families, are very common, but they dif-\\nfer from this alleged one in that they are slow, final,\\nand irretrievable. Their subjects are left stranded on\\none side of the stream of progress. There is no\\nfarther use for them, and they cease to be. The Mil-\\ntonic Fall, on the other hand, is sudden, inconclu-\\nsive, and the penal cause assigned is no sufficient\\nrationale in the absence of any moral or religious ob-\\nligation to accept the fact. The total depravity\\nsupposed to have been the consequence of this trans-\\naction is not a fact, and never has been. A human\\nbeing without inherent moral goodness inherent in", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0141.jp2"}, "140": {"fulltext": "13i\\nthe same way as his humanity itself\u00e2\u0080\u0094 is something no\\none has ever seen. It has been imagined in technical\\ntheology, but its actual counterpart is to be looked for,\\nnot in any man or woman, but in Mephistopheles or a\\nHouyhnhnm. Apart from the somewhat artificial\\nlanguage of the pulpit, neither the idea nor the fact\\never occurs.\\nThe associated dogma of inherited guilt is practi-\\ncally obsolete also. True, it survives in the standards\\nof some Christian bodies, but it has ceased to be a\\nconviction to which one may appeal to influence con-\\nduct. What preacher would dare to assert boldly,\\nYou deserve to be damned for your share in\\nAdam s act of disobedience\\nThe dogma is no longer held on the authority of\\nAugustine, or rejected with Pelagius it has simply\\nfallen out of sight in consequence of its intrinsic un-\\nworthiness and essential immorality. The New\\nTheology does not accept it or reject it it passes it\\nby-\\n(2) The theory has in some quarters been rudely\\ndisplaced by another, which seems to be radically op-\\nposed to it. Indeed, the place occupied by it is the\\none most strenuously fought for by all the forces at\\npresent in the field. The Theist, the Secularist, the\\nEvolutionist, or the Christian, whichever one is able\\nto capture and hold this ground, possesses the key to\\nthe battle of modern thought. What is the ground\\nand origin of human Right and Wrong? Whoso", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0142.jp2"}, "141": {"fulltext": "135\\nholds the key to this will win the battle. For, prac-\\ntically, men value morals above all else. It is ad-\\nmitted on all hands that the sense of right and wrong\\ndoes exist, and that it is, in its degree, at any rate, the\\ndistinguishing mark of man. But the real question is,\\nWhence comes it, and in what consists its binding\\nforce Those of the extreme Eight say it is an\\noriginal endowment of man from God, formerly per-\\nfect, but now shattered and untrustworthy. Those of\\nthe extreme Left say, without hesitation, that it is a\\nfaculty which has been slowly developed in man out\\nof the interaction of himself and his fellows with their\\nsurroundings. In the crude barbarianism which they\\nconsider to be the original status of the race, certain\\nactions were quickly found to tend to the general wel-\\nfare, while certain other actions were found to work\\ndetriment to the tribe. The first sort of course\\ntended to the popularity, and the second brought pain\\nor danger to the individual producing them. The\\nglow of satisfaction produced in the doer of helpful\\nthings encouraged him to the habit of such actions.\\nMurder, theft, adultery, having been found to be dan-\\ngerous to the community, were warmly reprehended.\\nThis public sense of dislike to the deeds reacted upon\\nthe individuals who felt it, gradually became fixed in\\neach one, and was transmitted to his descendants. It\\nhad its origin in the public weal. It emerges, how-\\never, generations afterward, in a permanent faculty,\\nwhich had lost its memory and changed its name.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0143.jp2"}, "142": {"fulltext": "136 THE FALL, UPWARD\\nNor has it remained the simple faculty it was when it\\nfirst became self-conscious. Long afterward it, in Mr.\\nMatthew Arnold s happy figure, came to be touched\\nby the fire of Emotion, and burst into the flame of\\nKeligion. Since the death of the late Professor Clif-\\nford, this theory has not had another so able and un-\\ncompromising an advocate. With certain modifica-\\ntions due to his more cautious and judicious habit of\\nmind, it is the doctrine of Mr. Herbert Spencer. In\\npopular scientific periodicals it is assumed to have\\nbeen demonstrated. It has found a lodgment in\\nthe text-books of schools. It is the basis of action\\nfor Societies for Ethical Culture. The theory is\\nclaimed to be, in Professor Clifford s language, a\\nscientific basis for morals. That very prevalent\\nhabit of mind which abhors an unsolved problem as\\nnature abhors a vacuum, receives and rests upon it\\nwith peculiar satisfaction. Wherever this theory and\\nthe popular notion of the Fall are sole rivals claim-\\ning entertainment by educated men, this one is almost\\ncertain of a welcome.\\nAnd this, notwithstanding the fact that it is at-\\ntended by the very gravest difficulties, both scientific\\nand moral. The more sober-minded evolutionists,\\nwhether Christian or Secular, do not accept it. They\\ndo not consider it scientific. The facts in the case\\ncannot be coordinated under it. The savage state\\nwhere the conscience is supposed by the holders of it\\nfirst to emerge is precisely the place where the pos-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0144.jp2"}, "143": {"fulltext": "THE FALL, UPWARD 137\\nsessor of moral sensibility would be most unfit to sur-\\nvive. Where might is right, right is doomed to death.\\nAmong unmoral creatures, any variation in the direc-\\ntion of morality tends toward the extinction of its\\npossessor. The faculty coming into existence there is\\ncompelled by the exigency of the case to commit hari-\\nkari. It is too good to live. The survival of the\\nfittest is an irrefragable law, which may not be\\nsuspended even in the interest of moral theory.\\nThen, again, the induction upon which its advocates\\nbase the scientific theory of morals is open to the\\ngrave suspicion of having been arranged in the inter-\\nest of the theory. In the nature of the case the facts\\nare difficult to come by, and one cannot help suspect-\\ning that the same skill (as of Sir John Lubbock, e.g.)\\nwhich arranges them in one way could just as easily\\nsort and arrange them so as to produce an entirely dif-\\nferent result. TV r ithin the historic period, at any rate,\\nthere has not as yet been forthcoming any instance of\\na tribe or people making moral advance without the\\naid of light brought to them ah extra. In many in-\\nstances a very high degree of civilization has been at-\\ntained to by their unaided development. A Yenus di\\nMilo, and a code of Roman Law, have proven them-\\nselves to be within reach, but not a Sister of Charity,\\nor a John Baptist.\\nPresent facts are also against the theory. There is\\nno constant relation between knowledge and goodness,\\nnor is there any evidence of a tendency now on the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0145.jp2"}, "144": {"fulltext": "138\\npart of the vicious to learn righteousness by the bit-\\nterness of their experience in sin. The theory, indeed,\\nis discredited by the eagerness with which the chronic\\nwrongdoer accepts it. Anarchists, Socialists, Inger-\\nsollites, the whole ignoble company of questionable\\nmorality hail it as truth. One cannot avoid the\\nfeeling that it is, at least in part, welcome because it\\nlightens the stress of moral obligation. The charge of\\nLacordaire would seem to be at least colorable, that\\nit consoles us for our vices by calling them neces-\\nsities, bringing in as a witness to this a corrupt heart\\ndisguised in the mantle of science.\\n(3) But the two theories above indicated are not\\nthe only claimants to a hearing upon the question of\\nthe moral progression of man. A third, contained\\ncompendiously in Genesis ii. and iii., and writ large in\\nthe whole Christian Scriptures, we believe.\\nThe story in Genesis is too familiar to need rehears-\\ning. It will suffice to point out that it assumes to be\\na distinct account of a veritable occurrence. It is\\nsharply separated from what precedes and follows in\\nthe narrative, though evidently related to both. Like\\nthe portion of the story which precedes it, it moves with\\nmajestic stride, an aaon in a paragraph, with space for\\na year of God s days between verses. It is couched in\\na language so oriental and so poetic that even\\nAugustine warned against dangerous literalness\\nhere.\\nThe first chapter, and to the fourth verse of the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0146.jp2"}, "145": {"fulltext": "UPWARD 139\\nsecond, sketches the whole of creation, from the chaotic\\nnebulous mist to the introduction of the creature fash-\\nioned in the image of God, which is called Adam,\\ni.e., man. This sketch is the mighty frame into which\\nall that comes after is to be fitted. This having been\\ncompleted, it proceeds to recount the history of the\\ncreation in which the whole long-drawn movement has\\nculminated. It refers most briefly to the preparation\\nof the earth to his use, 1 connects him as to his physical\\nside with matter, 2 endows him with life, 3 and then\\nenters upon the history of the development of maris\\nmoral and religious life, which is the subject matter\\nof the Old and New Testament Scriptures. This\\nprogress is conceived to be by a series of continually\\nrecurring selections. The first of these is recorded in\\nthe story before us. There is no intimation there that\\nAdam and Eve were the absolute beginning of\\nthe race. There is nothing in the word Adam to in-\\ndicate whether it means man, or is a proper name for\\nan individual. It may mean either. In point of fact,\\nit is used in both senses as the word day is used\\nboth for the whole time covered by the creative proc-\\ness and for one of its periods. For the writer of\\nGenesis, having for his purpose to narrate the moral\\ndevelopment of the race, it was sufficient to begin\\nwhere that began. To this end he states that God\\ntook a man and a woman, (i.e., a family), set them\\nin circumstances where the new faculty with which\\n1 Gen. ii. 5. 2 lb. 7. 3 lb. 7.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0147.jp2"}, "146": {"fulltext": "140\\nHe had endowed them would have its proper and\\nnecessary environment. That this selection left to the\\nnatural process of degradation those who were not\\nchosen would seem probable from the following con-\\nsiderations\\n1. It is in the analogy of God s method of dealing\\nwith men since history has recorded the same. Thus\\nGenesis occupies itself only with the fortunes of Seth\\nand his line. Cain, his brother, is permitted to wander\\nto the land of Nod, 1 where he founded a nation, a\\nnation which passed through the stages of pastoral\\nlife, 2 concentration in cities, 3 developed the industries,\\nblossomed into art, burst into music, 4 and then passed\\nforever out of sight and hearing. Abraham is selected\\nfrom his Acadian followers, while they are left to com-\\nplete the cycle of a civilization untouched by any di-\\nvine Spirit, and then sink into their decay. Isaac is\\ntaken, and Ishmael is left. Jacob is chosen, and Esau\\nrejected, and so following. One shall be taken, and\\nthe other left seems to have been the method of\\nGod s procedure always. Selection implies a cor-\\nresponding rejection. The Bible is as remorseless as\\nscience itself. For the purpose of Scripture, moral fit-\\nness is the test. The calling of Adam would seem to\\nbe only the first of many such selections, not differing\\nin kind from that of Abraham.\\n2. In certain obscure nooks and corners of the\\nearth, there exist small groups of creatures, which,\\n^en. iv. 16. 2 Ib. iv. 20. 3 Ib. iv. 17. *Ib. iv. 22.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0148.jp2"}, "147": {"fulltext": "-UPWARD 141\\nwhile among men, seem not to be of them. 1 They\\nhave in their persons and their languages traces of\\nbetter days. They seem to have been left stranded\\nby the stream of development. So low in the scale of\\nintelligence, so destitute of moral sense, are they, that\\nit is difficult for one to look upon them and believe\\nthat they belong to the race which has the first Adam\\nat its start and the second Adam at its culmination.\\n3. Traditions of the Fall are only found among\\nthose whose ancestry can be traced to a common\\norigin, or who have come in contact with the race of\\nAdam at some point in their history.\\nA family is chosen by God, and led by His provi-\\ndence into a fertile and well-watered country, 2 rich in\\ngold and precious stones, 3 surrounded by the flora and\\nfauna 4 which are the concomitants always of civiliza-\\ntion. 5 In these surroundings occur that chapter in\\nhuman history, which, whether relatively or absolutely\\nthe beginning, is, at any rate, a supreme epoch. It is\\nthe beginning of human religion.\\nThe story sounds far away, and strange. To one\\nwho is accustomed to the precision of modern scien-\\ntific statements, it even seems grotesque, an echo of\\nthe childish stories of a youthful world Taken\\n1 For example the Bushmen, the Australian aborigines, the\\nVeddahs of Ceylon, etc.\\n2 Gen. ii. 8. 3 lb. ii. 11. lb. ii. 9, 20.\\n6 It seems hardly necessary to point out that Garden in this con-\\nnection is a misleading term. The idea of extremely limited space,\\n\u00e2\u0096\u00a0which the word conveys, is foreign to the story. Paradise, in its\\nclassical use, is better. The idea is, an expanse of park-like territory.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0149.jp2"}, "148": {"fulltext": "142\\nbroadly, however, it manifests an insight which on\\nany theory, save the Christian, it would be folly to\\nlook for in such an early time. It rests morality upon\\nthose clear foundations where the broad communis\\nsensus of intelligent and upright men instinctively\\nlook for it. It declares\\n1. A personal God who can speak.\\n2. A human faculty which can hear.\\n3. A power of will which can choose.\\n4. That the essence of wrongdoing consists, not in\\ndamage to the community, hut in disobedience to God.\\nThis new family of Adam, alone of all creatures,\\nhaving reached the stage of knowing right and wrong,\\nhave their newborn faculty nourished and developed\\nby food convenient, and in a fit environment. In the\\ngarden of the world they feed upon the fruit of the\\ntree of knowledge of good and evil. Forbidden\\nfruit it is indeed, food which may be eaten only at a\\ndreadful risk. Knowledge brings judgment always,\\nand must pay the price of its being. When moral\\nfaculty rises to the state of self-consciousness, brute-\\nlike innocence is left behind forever. The way of re-\\nturn is closed as by Cherubim with fiery swords.\\nProfound degradation is possible thereafter, but not\\nalong the lines by which the creature came. He can\\nmove downward but not backward. His fellowship\\nis no longer with the gentle creatures of the garden,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0150.jp2"}, "149": {"fulltext": "\u00e2\u0080\u00a2UPWARD 143\\nwhose nature he heretofore shared, but with their\\nMaker and their God.\\nAnd the Lord God said Behold the man is be-\\ncome as one of us, to know good and evil. And now,\\nlest he put forth his hand and take of the tree of life\\nand live forever, therefore the Lord God sent him\\nforth from Eden and He placed at the East of the\\ngarden Cherubim, with flaming sword which turned\\nevery way.\\nAnd so I live, you see,\\nGo through the world, try, prove, reject,\\nPrefer, still struggling to effect\\nMy warfare happy that I can\\nBe crossed and thwarted as a man\\nNot left, in God s contempt, apart,\\nWith ghastly, smooth life, dead at heart,\\nTame in Earth s paddock as her prize\\nOf the outcome of the transaction, there can be no\\ndoubt. It was clearly great gain, maybe a falling\\nshort of the best then possible, but clearly a rise above\\nwhat went before. Something better still did come\\ninto the field of moral vision, even then. The Tree\\nof Life, the possibility of immortality, was there.\\nBut it came into sight only, a long way off, and out\\nof reach. Only as a memory and a hope did it survive\\nin the tedious steps of progress, until, in the fullness of\\ntime, the perfect Man brought life and immortality\\nto light.\\nMoreover, there comes crawling upon the stage, the\\nwily, ignoble representative of moral Evil. When", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0151.jp2"}, "150": {"fulltext": "144 THE FALL, UPWAED\\nman emerges as a moral being, he must take his place,\\nperforce, in the league of spiritual states. He has\\nthenceforth to clo with many interests. He is a be-\\ning of large discourse, looking before and after. It\\nis no fantastic oriental conceit which introduces Satan\\nto the first man who could comprehend his forked\\nspeech. That man must confront the Eternal Nay in\\nvirtue of his station. The doctrine of supernatural\\nevil is developed in the Christian Scriptures pari\\npassu with the process of redemption. The Christian\\nsmiles when he hears the fact of such existence called\\nin question. He is quite aware that in the Secular\\nCreed there is no Prince of Darkness. But he knows\\nalso that there be a thousand things not dreamed of\\nby that philosophy. He reads hopefully the obscure\\nprophecy of better things to be attained through much\\npain, by the seed of the woman, and he knows that\\nmuch of that evil is neither brute nor human. If it\\nwere, he should despair of the race at the outset. His\\nsolace and his ground of hope, when the brute within\\nhim is turbulent and the spirit of man is overladen,\\nis the consideration that it is not I, but sin that\\ndwelleth in me.\\nThe first of these theories, briefly sketched, is pro-\\npounded by the popular and so-called Orthodoxy\\nthe second by the Secular Science the third by the\\nChristian Scriptures. The first is moribund. The\\nsecond is dangerous. The third is substantially true.\\nMake what allowance one will for the obscurity, the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0152.jp2"}, "151": {"fulltext": "145\\npuerility, of the story, the fact still remains, that the\\nmoral progress of the race has been but the develop-\\ning of the picture there sketched in broad outline.\\nHe whose way of thinking has been most profoundly\\nimpressed by the great thought of Evolution compre-\\nhends it best. He finds himself caught in the sweep\\nof a majestic movement similar in kind to that which\\nhe has followed from the monad to the man. Here\\nagain, as at other times, the progress halted, either\\nhelpless or at fault, and God vouchsafed the gift of\\na new motive force. Here His Gift is nothing less\\nthan the inbreathing of His own spirit. It endows\\nits recipient with that Divine quality in virtue of\\nwhich he is capable, under suitable conditions, of\\nbeing born again. It accounts for the complex\\nand contradictory impulses which contend in the\\narena of the soul. It accounts for the old man as\\nwell as the new. It tells him the name and origin\\nand limitation of the strange tempter which whispers\\nin the secret chambers of his heart. It brings him\\nin sight of immortality, and bids him long and\\nstrive mightily therefor. It bids him work amid\\nbriers and thorns but when he lifts up his face he\\nhears that he has become as one of us. It binds\\nhim to God. It gives him sanction for conduct, and\\nhope for infinite progression. It sets him in the sweep\\nof a dramatic movement. It accounts for the faults\\nof the patriarch, for the faith of the apostle, and the\\nfaultlessness of the Perfect Man.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0153.jp2"}, "152": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0154.jp2"}, "153": {"fulltext": "THE KOLE OF BELIEF", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0155.jp2"}, "154": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0156.jp2"}, "155": {"fulltext": "VIII\\nTHE KOLE OF BELIEF\\nIt is high time that we Christians ask ourselves so-\\nberly, Just what do we believe and just why do\\nwe believe it It will not do to reply that we be-\\nlieve what the Christian Church has always believed\\nfor that is not true. Let one undertake the study of\\nthe religious life of the United States, for instance, be-\\nginning, let us say at 1825, and he will have no great\\ndifficulty in setting down item by item what were the\\nbeliefs generally held at that date. There was prac-\\ntical unanimity as to what was called the essentials\\nof Christian truth. Even the violent storms of con-\\ntroversy which swept over the surface of society did\\nnot disturb the beliefs which lay below. The Chris-\\ntian System was quite sharply conceived. There\\nwere a few infidels who attacked it with clumsy op-\\nposition. There were a few Unitarians who sought to\\nmodify its theological statements in one particular.\\nThere were large numbers respectfully indifferent to\\nit. But the System itself was conceived of alike by\\nall. The everyday creed of the everyday man would\\nhave run something thus\\nI believe that there is a God.\\nI believe that He made the world, out of nothing,\\n149", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0157.jp2"}, "156": {"fulltext": "150 THE ROLE OF BELIEF\\nby a series of fiats, in six natural days, four thousand\\nand four years ago.\\nI believe that He made Adam and Eve out of the\\ndust of the earth.\\nI believe that in Adam s fall we sinned all.\\nI believe that Jesus Christ, the second person of\\nthe Trinity offered Himself to the angry first person\\nof the same Trinity to be a victim to appease the just\\nwrath which could in no other way be satisfied.\\nI believe that by His suffering and death that\\nwrath has been turned aside from such persons as will\\navail themselves of the substitute thus offered for\\nthem.\\nI believe that all those who do thus avail them-\\nselves will go when they die to a heaven where they\\nwill be forever happy while those who do not avail\\nthemselves of it will be sent to hell where they will\\nbe forever miraculously kept alive so that they may\\nendure endless torment.\\nI believe that if people are good they will be ever-\\nlastingly rewarded, and that if they are bad, they will\\nbe everlastingly punished.\\nI believe all this because the Bible says so.\\nI believe the Bible because it is an inspired revela-\\ntion of God s will and purpose concerning men.\\nConcerning these articles there was practically no\\ndiversity of opinion. They were assumed almost as\\naxioms. Superimposed upon these was a mass of dog-\\nmas which were believed with almost equal unanimity.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0158.jp2"}, "157": {"fulltext": "THE EOLE OF BELIEF 151\\nThe descent of the whole human race from a single\\npair of progenitors the universality of the Noachian\\nDeluge; the immediate divine institution of the\\nMosaic System the literal fulfillment of the\\nProphecy the literal infallibility of the Bible.\\nAbove and beyond all these there was an indefinite\\nmass of denominational doctrines, ranging from the\\nmost exalted philosophical tenets, such as foreordina-\\ntion, to the paltriest detail of denominational practice,\\nsuch as the Amish tenet that hooks and eyes and not\\nbuttons ought to be used to fasten Christian men s\\nclothes.\\nThis is a very bald but a true statement of the actual\\nbelief of the people of this country at the end of the\\nfirst quarter of this century. Of course every item of\\nthis creed was challenged by somebody, but the thing\\nto be noted is this there were no other religious be-\\nliefs generally extant. It is true that the Episcopa-\\nlians kept on repeating their Apostles and iSTicene sym-\\nbols, but there were few of them and even they, for\\nthe most part had for their week day and working\\ndoctrines about the same that other people had.\\nSuch was the theological situation in 1825. Any\\none who will take the trouble to read through piles of\\nold sermons, tracts, controversial pamphlets, and such\\nlike can reconstruct it for himself. Another quarter\\ncentury passed, and the peoples beliefs remained un-\\nchanged. Still another passed bringing us to 1875,\\nand signs of change begin to appear. The change", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0159.jp2"}, "158": {"fulltext": "152 THE EOLE OF BELIEF\\ncame much later in this country than in Europe.\\nDuring the twenty years between 1850 and 1870 the\\npeople of this country had their minds and hearts filled\\nwith questions of another sort. They were in the\\nshadow of the over gathering clouds of war, or they\\nwere dazed by its flashing lightning and rolling thun-\\nder, or they were gathering themselves up slowly from\\nthe prostration in which the tempest left them. During\\nthis period their religion was largely emotional. It\\nexpressed itself in passionate cries to God the Deliv-\\nerer. The immediate stress of living was so exacting\\nthat men had little energy and less inclination to ex-\\namine the contents of their faith.\\nBut forces had meanwhile begun to be dimly felt\\nwhich were destined, during the quarter century now\\ndrawing to a close, to revolutionize the religious be-\\nlief of the people. German students had begun that\\ncriticism of the Bible which has compelled not only a\\nnew definition of Inspiration but an altogether dif-\\nferent way of esteeming and using the sacred books.\\nThe new science of Geology had gone far enough to\\nforecast the destruction of the accepted Biblical\\nChronology and to indefinitely expand each of the\\nCreation Days. The new Historical Method had gone\\nfar enough to set the ancient Bible stories side by\\nside with ancient legends. The Doctrine of Evo-\\nlution had won its way so far as to compel a new defi-\\nnition of Creation. The modern passion of philan-\\nthropy had begun to modify the theology of the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0160.jp2"}, "159": {"fulltext": "THE BOLE OE BELIEF 153\\nAtonement by its deeper feeling of God s love and its\\nhigher estimate of man s worth.\\nFew realize how profound and far reaching has\\nbeen the revolution in religious belief during our own\\ngeneration. Luther or Calvin, Anselm or Thomas,\\neven Augustine or Pelagius, could they have come\\nalive in 1850 and learned the English tongue would\\nnot have found anything strange or unintelligible in\\nthe religious speech of the people. But if they had\\npostponed their revisitation until now they would\\nfind themselves hopelessly bewildered, they would\\nfind people treating as palpably false things which they\\nassumed to be palpably true. They would find that\\nman s conception of God and theology was changed\\nbecause the conception of the universe and its science\\nhas changed.\\nWho to-day believes that God created the universe\\nin six natural days by immediate command or that\\nNoah s Flood was universal or that the Holy Scrip-\\ntures are a literal and infallible rescript of God s word\\nor that the Hebrew System was delivered all in a piece\\nto Moses Or that the work of Christ is to be ex-\\nplained by calling it an equivalent in pain paid to\\ncancel God s bond of justice\\nWe had better face the facts. The conditions of\\nliving are changed, and the change has come with\\namazing suddenness. On the physical side of life as\\ngreat a change has occurred between the time of\\nGeorge Washington and to-day as between his time", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0161.jp2"}, "160": {"fulltext": "154 THE KOLE OF BELIEF\\nand that of Cyrus. But life is of one piece. It is\\nidle to suppose that it may be transformed in its arts,\\nits mechanics, economics, science, ethics, and remain\\nuntouched in its religion. It is not to the point to de-\\nclare at this stage with whatever solemnity that\\nChrist is the same yesterday, to-day, and forever.\\nOf course He is. God is changeless. So is nature.\\nBut it does not follow that yesterday saw the whole\\nof God or that the adjustments which it achieved to\\nthe side of God which it saw are the final ones.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0162.jp2"}, "161": {"fulltext": "GOD, EVEN OUK GOD", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0163.jp2"}, "162": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0164.jp2"}, "163": {"fulltext": "IX\\nGOD, EVEN OUR GOD\\nThe only starting-point to religious belief is the\\nfact of the moral sense. The only means of transit\\nfrom the closed ring of Nature to anything which\\nmay lie above, or outside of, or beneath Nature, is to\\nbe sought for here. The everyday man believes that\\nthe mandates of conscience are obligatory. The man-\\ndates themselves may be confused or may be hurtful,\\njudged from the standpoint of human good. They\\nmay be regarded or disregarded, obeyed or disobeyed,\\nas the case may be. But the individual never really\\ndoubts that it speaks with authority. We ought to\\ndo this, we ought not to do that. These distinctions\\nare felt to proceed from some source either within or\\nwithout, which has a right to speak. The faculty by\\nwhich one distinguishes between right and wrong is\\nas obvious a fact as is the existence of the faculty by\\nwhich one distinguishes between sweet and bitter.\\nThe power to distinguish is taken as sufficient evi-\\ndence that the distinction itself is a real and valid\\none. What is the ground and origin of right and\\nwrong Whoso holds the key to this will win the\\nbattle. It is admitted on all hands that the sense of\\nright and wrong does exist. But the real question is\\n157", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0165.jp2"}, "164": {"fulltext": "158\\nwhence comes it, and in what consists its binding\\nforce Some will reply It is an original endowment\\nvouchsafed to man by God, and is a possession pe-\\nculiar to man. Many, on the other hand, assert and\\nbelieve that it is a faculty which has been slowly de-\\nveloped in man out of the interaction of himself and\\nhis fellows with their surroundings. In the crude\\nbarbarism which they conceive to be the original\\nstatus of the race, certain actions were quickly found\\nto tend to the general welfare, while certain other\\nsorts of action were found to work detriment to the\\ntribe. The first sort, of course, tended to popularity,\\nand the second brought pain or danger to the indi-\\nvidual producing them. The glow of self-satisfaction\\nproduced in the doer of helpful things encouraged\\nhim to a habit of such actions. Murder, theft,\\nadultery, having been found to be dangerous to the\\ncommunity were warmly reprehended. This public\\nsense of dislike to such deeds reacted upon the indi-\\nvidual who felt it, and gradually became fixed in each\\none and was transmitted to his descendants. It had\\nits origin in the public weal. Generations afterward\\nit emerges as a permanent faculty which has lost its\\nmemory and changed its name.\\nIt is contended also that at least the rudiments of a\\nmoral sense are discernible in animals much below the\\nrank of man. This opinion seems to be steadily gain-\\ning ground among those who have the right to an\\nopinion on the subject. JSTo one can read the account", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0166.jp2"}, "165": {"fulltext": "GOD, EVEN OUR GOD 159\\nof the patient experiments and observations conducted\\nupon the lower animals by Mr. Darwin, Mr. Komane,\\nor Sir John Lubbock, without being impressed with\\nthe feeling that the actions of the animals which they\\ndescribe are not different in kind from the actions of\\nmen which are determined upon by means of the moral\\nsense. This conviction has caused grave disquiet in\\nthe minds of many religious people. It seems at first\\nsight to break down the last barrier of distinction be-\\ntween man and beast. It appears to degrade the con-\\nscience from its high status as the voice of God to the\\nunreasonable instincts of the brute. I think the dis-\\nquiet is unwarranted. Whatever may be the final de-\\ncision as to the origin of the moral faculty, the really\\nimportant thing to be considered is the fact of its\\npresent existence. Is the validity of my decision be-\\ntween the morality of two actions rendered any the\\nless trustworthy because my dog is capable of making\\ndecisions which seem to spring from the same motive\\nThe reply is, They arc no less trustworthy than are\\nthe deliverances of my mathematical faculty although\\na crow is competent to count three. Whatever the\\nfaculty shall be seen to come from, or, to speak more\\naccurately, by whatever method God has brought it\\ninto being, the faculty is here, and men do trust it.\\nThat is sufficient. But why do they trust it Why\\nis right bounden and wrong banned It can only be\\nbecause there is some fundamental and eternal dis-\\ntinction to which the moral faculty makes its appeal. It", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0167.jp2"}, "166": {"fulltext": "160\\nseems to me as unreasonable to think that the faculty\\nof conscience should have been developed if there be\\nno objective fact for it to deal with, as it would be to\\nsuppose that the faculty of sight should have been de-\\nveloped if there were no such thing in the physical\\nuniverse as light. The conscience leads to something.\\nBut to what The general reply is To God. But\\nreally one is not very much farther along when he has\\nmade this reply, for the question at once comes up\\nWhat does one mean by God. Here is where a\\nconfusion exists which renders valueless an enormous\\namount of thought and speech concerning religion.\\nIt is thoughtlessly assumed that all who say God\\nmean by it the same thing, that God is a well defined\\nobject, like the sun, for example, and that whenever\\nHis name is spoken the word connotes the same thing\\nfor all men. No mistake could be greater. It is\\nprobably the fact that no two men now and within\\nChristendom have in mind precisely the same thing\\nwhen they use the word God. And it is still more\\nevident that the use of this word has changed enor-\\nmously during the progress of the centuries past. In\\nunderstanding the Bible for example, much perplexity\\nwould be avoided if this simple fact were borne in\\nmind. It is true, of course, that the God of Abraham,\\nIsaac and Jacob, the God of the living and the dead,\\nis in His own person unchangeable. But it does not\\nfollow that Abraham s conception of God was the\\nsame as Jacob s, or that Jacob s was the same as", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0168.jp2"}, "167": {"fulltext": "GOD, EVEN OUR GOD 161\\nIsaiah s, or that Isaiah s was the same as that of St.\\nPaul. One has only to read the earlier parts of the\\nOld Testament to see that the naive conceptions of\\nJehovah which were entertained by those who wor-\\nshipped Him were such as would be now unsatisfac-\\ntory even for a Christian child. To their thought He\\nwas the God of gods. But the gods over whom He was\\nsupreme were thought of by them as actually existing\\npersonages. Their God was conceived of as differing\\nfrom these in certain things, but also as like to them\\nin many other things. Says Professor Piepenbring\\nThey represented Him to themselves under the\\nform of man. According to the Biblical narratives\\nGod visits Abraham with two companions He accepts\\nthe hospitality that the patriarch offers Him He con-\\nverses with him and Sarah, then goes away toward\\nSodom, accompanied b} r His host, to Avhom, on the\\nway, He makes known His purpose to destroy the\\nguilty cities. He forms man out of the dust of the\\nground, as an artist would do; He breathes into his\\nnostrils the breath of life; He plants a garden in\\nEden He takes a rib of the man to make the woman,\\nand carefully closes up the flesh in place of it He\\nrests from the work of creation when He has finished\\nit. After the fall He appears in the garden of Eden\\nHe walks through it He calls Adam and Eve He\\ninforms them of the penalties that will overtake them\\nthen He makes them garments of skin and clothes\\nthem. He closes the door of the ark upon Noah.\\nHe smells the pleasant odor of the burnt-offering that\\nthe latter offers Him. He engages in a hand-to-hand\\nconflict, like a man, with Jacob. He attacks Moses\\nin the night and attempts to kill him He speaks to\\nhim as one person to another He buries him after his\\ndeath He pronounces the ten words of the decalogue,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0169.jp2"}, "168": {"fulltext": "162\\nand engraves them on tables of stone. He raises His\\nhand to take an oath. It is only necessary to read a\\nfew pages of the prophets or the Psalms to be con-\\nvinced that God is regarded as possessing all the mem-\\nbers and functions of the human body. He is even\\nsaid to hiss, to cry, to laugh, to sleep and awake.\\nIt is clear that in the prophets and the Psalms\\nthese expressions belong to the poetic style. But\\noriginally, and even at a later date in the mouth of\\nthe people, they were not merely rhetorical they cor-\\nresponded to the imperfect ideas that were current re-\\nspecting the Deity. When the narratives of the Pen-\\ntateuch, from which we have taken the examples\\nabove cited, were composed, they were taken in their\\nliteral signification. We think that even at the time\\nwhen the original narrators borrowed them from\\npopular tradition to stereotype them in writing, they\\nwere still generally taken in this sense.\\nIt required two thousand years for the Hebrew\\npeople to work out its conception of God. That proc-\\ness was for them, as it is for all people at all times,\\nat once a discovery and a revelation. God s revela-\\ntion of Himself always lies open before the eyes of all\\nmen. Nevertheless, He is hid from all men until\\nthey discover Him for themselves. God teaches men\\nreligion as wise men teach their children knowledge.\\nThat is, they put their children in the way to learn for\\nthemselves. The obstacle in the way of imparting all\\nknowledge, whether by the Father in heaven or the fa-\\nther on earth is not that he does not possess the knowl-\\nedge, but that the pupil can only take it in and make\\nit his own by his own labor, thought and experience.\\nThe Old Testament is the fragmentary and incomplete", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0170.jp2"}, "169": {"fulltext": "163\\nrecord of the multitudinous ways in which the men of\\nold felt after God if haply they might find Him,\\nthough He was not far from every one of them. In\\nhis God and the Bible Mr. Matthew Arnold has\\ntraced this process and well summed up its result.\\nProbably no man will do it better or more truly for\\nmany a day to come. In his well-known phrase A\\nPower, not ourselves, which makes for righteousness,\\nhe sums up the faith of Israel. Unfortunately he\\nstops at that point, forgetting that the Christian\\nworld has passed immeasurably beyond that formula.\\nGod, who in times past, in divers parts and in\\nsundry manners spake by the prophets, hath in the\\nlast days spoken by His Son.\\nBut Mr. Matthew Arnold is not the only Christian\\nman who stops content with the Hebrew God. Most\\nof the confusion and doubtfulness into which the\\nChristian world has fallen would have been avoided if\\nthe God of popular belief had come to be the God of\\nour Lord and Saviour Jesus Christ. I am led to be-\\nlieve that the God of popular thought is the God of the\\nHebrews, and not even their truest thought of Him.\\nHe is an oriental potentate, the King of Kings and\\nLord of Lords. He sits upon a throne in some remote\\nheavenly palace, magnifical exceedingly, but far, far\\naway. He is the Supreme Kuler, who conducts the\\naffairs of the universal empire, administers justice, ex-\\nalts and casts down, rewards and punishes according\\nto his own arbitrary decrees. Says Mr. John Fiske", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0171.jp2"}, "170": {"fulltext": "164 GOD, EVEN OUR GOD\\nI remember distinctly the conception which I had\\nformed when five years of age. I imagined a narrow\\noffice just over the zenith, with a tall standing-desk\\nrunning lengthwise, upon which lay several open\\nledgers bound in coarse leather. There was no roof\\nover this office, and the walls rose scarcely five feet\\nfrom the floor, so that a person standing at the desk\\ncould look out upon the whole world. There were\\ntwo persons at the desk, and one of them a tall,\\nslender man, of aquiline features, wearing spectacles,\\nwith a pen in his hand and another behind his ear\\nwas God. The other, whose appearance I do not dis-\\ntinctly recall, was an attendant angel. Both were\\ndiligently watching the deeds of men and recording\\nthem in the ledgers. To my infant mind this picture\\nwas not grotesque, but ineffably solemn, and the fact\\nthat all my words and acts were thus written down,\\nto confront me at the day of judgment, seemed natur-\\nally a matter of grave concern.\\nIf we could cross-question all the men and women\\nwe know, and still more all the children, we should\\nprobably find that, even in this enlightened age, the\\nconceptions of Deity current throughout the civilized\\nworld contain much that is in the crudent sense an-\\nthropomorphic. Such, at any rate, seems to be the\\ncharacter of the conceptions with which we start in\\nlife, although in those whose studies lead them to\\nponder upon the subject in the light of enlarged ex-\\nperience, these conceptions become greatly modified.\\nI incline to think that the conception of God which\\nhas been until lately generally current, is derived\\nfrom the Hebrew prophets, from the habit of thought\\nand speech which belong to monarchy, from Milton\\nand Dante, and but little from Moses or St. Paul. Until\\nlately this conception of God produced no intellectual\\ndistress. It satisfied the sense of reverence, it stirred", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0172.jp2"}, "171": {"fulltext": "GOD, EVEN OUR GOD 165\\na feeling of awe, it provided potent sanctions for con-\\nduct. But it did all these because it fitted in with\\nthe accepted ideas concerning nature and man.\\nGod and Nature are correlative terms. They\\nmust be adjusted to one another. If anything occurs\\nto seriously modify the contents of either term the\\nequation is thrown out of joint. Doubt, distress, per-\\nplexity must prevail until the equilibrium shall be\\nrestored. This is precisely what has occurred.\\nWithin a generation has transpired the greatest men-\\ntal revolution within the history of human thought.\\nThe whole conception of Nature has been trans-\\nformed. Its origin, its laws, its methods, its goal, are\\nthought of from a new standpoint. But as a conse-\\nquence the old idea of God and the new idea of Na-\\nture are out of joint. Nature has been rationalized,\\nChristianized, but the popular God remains the He-\\nbrew Yaveh.\\nThis change in the situation has been powerfully\\nhastened, if not produced, by the spread of the\\ndoctrine of Evolution. The popular thought about\\nGod is in process of change. Until lately men\\nthought of Him as having His seat at some re-\\nmote and inaccessible region in space and time.\\nFrom there He emerged at a definite point in the past\\nand caused a universe to be where before emptiness\\nhad been. During a Creative Week He labored\\nlike a cunning artificer, finished His work, pronounced\\nit very good, rested and withdrew. Orthodoxy was", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0173.jp2"}, "172": {"fulltext": "166\\nalarmed and indignant when first called upon to ex-\\npand these creative days, first into centuries, and\\nthen into aeons. It piques itself upon having been\\nable to effect this extension without disaster to itself.\\nBut the average educated man has since some time\\nabandoned this way of thinking altogether. He has\\ncome to believe that time with God is all of one\\npiece, that He works continually, and that He works\\nnot from without but from within, that He is not re-\\nmote or apart from the universe and never has been,\\nthat He is in and behind and through all things, proc-\\nesses and forces, not identified with them, but ap-\\nprehensible apart from them. So far as men are now\\ntheistic they think of God immanent. That is to say,\\nthey do so in every sphere except the sphere of\\ntechnical Theology. But the formulated Theology of\\nWestern Christendom was builded about the other\\nmode of conceiving God. The decrees of Councils\\nhave this in common, they think of a transcendent\\nand not an immanent God. The Evolutionary phil-\\nosophy can only conceive of God immanent. It\\nthinks of Him as bearing, in a way, the same relation\\nto the universe that the soul does to the body. The\\nsoul is not the body, nor is it the product of the body,\\nnor is it to be thought of as ceasing with the destruc-\\ntion of the body. But it is, so far as we can know,\\nconditioned in its manifestation upon the body. So\\nmen are steadily coming to think concerning God.\\nThey can no longer think of Him as coming to the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0176.jp2"}, "173": {"fulltext": "167\\nuniverse as from a distance. No more do they\\nidentify Him with the universe. They see that in\\nHis essence He must transcend the universe as mind\\ntranscends matter. But they see Him in the universe\\nor they do not see Him at all. They are impatient of\\nthe little definitions of the little catechisms which de-\\nscribe Him as a spirit, infinite, eternal and un-\\nchangeable in being, wisdom, power, holiness, justice,\\ngoodness and truth. Possibly they have no better\\ndefinition to offer, but only a more reverent silence.\\nNevertheless, they must think of Him in terms which\\nfit with their thought of Nature. Probably Mr.\\nFiske in his luminous little book on The Idea of\\nGod, has said it as well as the current thought about\\nGod is likely to be said for a long time to come.\\nIt may as well be confessed that this way of con-\\nceiving God is unsatisfactory to many and irritating\\nto not a few. It is not nearly so clearly cut, sharply\\ndefined and easily presentable in thought as the one\\nwhich it supersedes. That one is simple, portable, al-\\nways available for the practical needs of teacher or\\nexhorter. It is charged against this one that it is\\nvague, elusive, and in places inconsistent. To this\\ncharge two retorts are possible. The first is, this is\\nthe God of St. John, St. Paul and Jesus. The second\\nis, it is better to conceive vaguely of a true God than\\nprecisely of a false one. But the fact remains that a\\nman born and reared under the evolutionary way of\\nthinking about God, man, and nature, that way which", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0177.jp2"}, "174": {"fulltext": "168 GOD, EVEN OUR GOD\\nhas possession of the centres of learning, which is in\\nthe text-books of public schools, and which colors pop-\\nular speech, can no more rest content with the cur-\\nrent notion of God than he could present Him under\\nthe figure of Buddha or the oiled and curled Assyrian\\nBull. Science is slowly but firmly escorting that\\nsimulacrum of a divinity to the frontiers of the uni-\\nverse. God is not the mighty ruler sitting upon a re-\\nmote throne outside nature, making incalculable in-\\ncursions from thence within its realms, and retiring\\nagain to the high seat. We do not ask who shall as-\\ncend into heaven and bring Him down, or who shall\\ndescend into the abyss to bring Him up. For we know\\nthat He is most nigh. Closer is He than breathing,\\nand nearer than hands or feet. Shall we thrust Him\\nfarther away in order that we may distinguish His out-\\nlines more closely Shall we not rather go on serenely,\\nunmindful of the scorn of those who so adore definite-\\nness of doctrine that they will worship no God that\\ncannot be defined\\nOh where is the sea, the fishes cried?\\nAs they swam the crystal clearness through\\nWe ve heard from of old of the ocean s tide,\\nAnd we long to look on the waters blue.\\nThe wise ones speak of an infinite sea,\\nOh who can tell us if such there be?\\nThe lark flew up in the morning bright,\\nAnd sung and balanced on sunny wings\\nAnd this was its song I see the light\\nI look on a world of beautiful things\\nBut flying and singing everywhere\\nIn vain I searched to find the air.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0178.jp2"}, "175": {"fulltext": "THE NEW SITUATION", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0179.jp2"}, "176": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0180.jp2"}, "177": {"fulltext": "X\\nTHE NEW SITUATION\\nWe are confronted with a situation. Practically\\nall under forty years of age have been educated under\\nthe domination of the ]New Learning. Their teachers\\nand their text-books have been for the most part silent\\nconcerning religious belief. When they have not been\\nsilent they have been Agnostic. The newspapers,\\nmagazines, periodicals which they read give but little\\nspace to the discussions of religious problems. When\\nthey do deal with these it is usually to point out some\\nalleged incompatibility of religion and science, or to\\nharmonize some such antagonism. So it has come\\nabout that this is characterized as an Age of Doubt.\\nIt would be more accurate to characterize it as an age\\nof uncertainty, hesitation, perplexity. For doubt in\\nthe realm of religion usually carries a connotation of\\nantagonism. That is not the mark of the doubt of to-\\nday. It is not so much doubt as doubtfulness. The\\nsteadily deepening moral earnestness has brought mul-\\ntitudes to be at once more willing and less able to re-\\ntain many things which have been most steadfastly\\nbelieved amongst us. Take them altogether, people\\nwere never so well disposed to believe the truths of\\nChristianity, and never so perplexed as to precisely\\n171", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0181.jp2"}, "178": {"fulltext": "172 THE NEW SITUATION\\nwhat those truths are. There is a widespread distaste\\nfor what is called dogma. Doctrinal sermons are lis-\\ntened to with impatience, if hearkened to at all. Doc-\\ntrinal treatises have no charm for the multitude.\\nTime was when they had. When one looks over faded\\npamphlets which preserve the sermons to which mul-\\ntitudes of people eagerly listened half a century ago,\\nhis wonder is not at their inconclusiveness, but their\\ndullness. But they did not seem dull then. Why do\\nthey now\\nRightly or wrongly, the impression is abroad that\\nChrist has been lost in Christianity. The person has\\nbeen hidden by the theology. The truth has been over-\\nlaid and obscured by the creeds. The cry of the\\ntime is Back to Christ. The titles of the books\\nwhich serious-minded persons are reading are but vari-\\nations upon this theme. But who is this Jesus What\\ndoes He stand for What does His life signify The\\nreply to these questions must needs constitute a creed.\\nWhy then not take the dogmas which have been so la-\\nboriously constructed by the Church in the ages past,\\npress them upon the people, fortify them by argument,\\ndefend them against opposition, prove them by Scrip-\\nture, and so bring men to belief I reply, because the\\nthing is impossible. It is true that many think it is\\npossible. They would reply to questions by more\\nstrenuous assertion. Dogma the Antidote for Doubt,\\nis the happy title of a treatise by a venerable bishop\\nwho may be taken as the representative of those who", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0182.jp2"}, "179": {"fulltext": "THE NEW SITUATION 173\\nare of his way of thinking. But the world s reply,\\nwhile in its present mood, is in the words of Henry\\nWard Beecher, Dogma is the skin of truth stuffed\\nand set up in a museum.\\nThe time is certainly fitting for the modest attempt\\nhere made, that is, to disentangle those beliefs which\\nare fundamental and essential from those which are\\nsecondary, incidental or paltry. The everyday man\\nstands appalled and disheartened at what he has come\\nto think the complexity of the articles of the Christian\\nFaith. He is urged to believe, but then he is urged to\\nbelieve so many things that he hesitates, not so much\\nat their difficulty as at their mass. A few years ago\\nthat monster of learning, the Kev. Dr. Schaff, essayed\\nthe task of gathering together and printing The\\nCreeds of Christendom. Three great octavo volumes\\nof nearly a thousand pages each were the result of the\\nattempt. Many of them are now unintelligible. Still\\nmore are obsolete. But the impression left upon the\\nmind of the average man who sees the work is that\\nChristian truth is an enormously complex and difficult\\nthing. When he observes farther that each Confession\\nof Faith is repudiated by the adherents of all the other\\nconfessions, he is led to ask in the temper of Pilate\\nWhat is Truth? Now if such a man could be\\nbrought to see that these highly elaborated systems\\nare but the personal opinions of individuals at differ-\\nent times throughout the Christian centuries, and that\\nthey are of no obligation except such as their intrinsic", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0183.jp2"}, "180": {"fulltext": "174: THE NEW SITUATION\\nreasonableness may carry, he will feel a great sense\\nof relief. Mr. Huxley very properly resented an ex-\\npression used by Principal Wace in a controversy with\\nhim. The word infidel, perhaps, carries an unpleas-\\nant significance. Perhaps it is right that it should.\\nIt is and ought to be an unpleasant thing for a man to\\nhave to say plainly that he does not believe.\\nFair-minded men will side with Mr. Huxley.\\nWhether belief should have praise, or disbelief odium,\\ndepends altogether upon what the thing is for which\\nbelief is asked. Most men to-day are believers, un-\\nbelievers, doubters and seekers, all at once. They\\nhave a right to ask of the Christian Church, What,\\nprecisely, are the things for which you ask credence\\nand, How far is membership in your society dependent\\nupon assent to those things\\nWhat has Church membership to do with belief in\\ndoctrine It is right to say at this point that I approach\\nthis question from the point of view and with the pre-\\npossessions of a member of the Protestant Episcopal\\nChurch, or as we prefer to think of it, the Anglo-\\nCatholic Church. The general attitude of this Church\\ntoward Doctrine is one which is a puzzle to multitudes\\noutside, and often little understood, even by her own\\nmembers. The contribution which this Church has\\nto make toward clearing up the religious perplexities\\nof the time is not any neat, coherent, bundle of\\ndogmas, but a practical method of dealing with\\ndogmas. This is really the feature of that Church", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0184.jp2"}, "181": {"fulltext": "THE NEW SITUATION 175\\nwhich ought to arrest attention. For instance, she\\nincludes in her membership and in her Ministr}^ those\\nwho, so far as doctrine is concerned, are Calvinists and\\nArmenians, believers in the Keal presence and Zwing-\\nlians, believers in the Yerbal Inspiration and those\\nwho regard the Bible as literature, believers in Eternal\\npunishment, and Universalists, Evolutionists and\\nspecial Creationists. All these, and men with all sorts\\nand shades of prepossessions and beliefs, dwell to-\\ngether in the same ecclesiastical society and with\\nrare exceptions, no one ever thinks of questioning an-\\nother man s right of citizenship. This practical\\npolicy is the rational outcome of her fundamental\\nconception of what the Church of Christ is. She be-\\nlieves it to be, like the State, an ordinance of God for\\nall men. The condition of membership in it must\\ntherefore be easy and simple. It is meant to be\\nChrist s Institute of Eighteousness. It must be\\neasily accessible to sinners intellectual as well as\\nmoral sinners. Any condition of membership which\\nshe might make would be null and void in so far as\\nthey go beyond the conditions which the Master has\\nlaid down. It is only on this ground that member-\\nship in the Church can be pressed on any one as a duty.\\nThe policy of the Eoman Church is, as we believe,\\nindefensible, because she urges Church membership as\\na duty, while she at the same time erects conditions\\nwhich are intellectually intolerable. Protestantism,\\non the other hand, has multiplied the doctrinal condi-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0185.jp2"}, "182": {"fulltext": "176 THE NEW SITUATION\\ntions precedent so enormously, that it has practically\\nceased to insist upon Church membership as a duty,\\nand only offers it as a privilege to a select few. That\\nthis is the situation is easily discovered. Let a\\nstranger who is willing and anxious to cooperate with\\nthe Christian Society and to join in her Sacraments,\\nbut who says frankly that he does not believe in the\\ndogmas of Papal Infallibility, or the Immaculate\\nConception, ask for Confirmation at the hands of\\na Eoman Bishop, and see whether or not he will be\\nreceived Let the same man apply for membership\\nin a Protestant Church, saying at the same time that\\nhe does not believe in the Inspiration of the Bible, or\\ngenerally in the particular Confession of Faith about\\nwhich that denomination is organized, and see whether\\nhe will be admitted It is not at all to the point to\\ninquire whether these doctrines alluded to are true or\\nuntrue. The point is that a Church is acting ultra\\nvires when it makes any such beliefs a condition of\\nmembership, or of admission to its Ministry. Any\\none who is a disciple of Christ has a right to mem-\\nbership in His Church. However feeble his belief,\\nhowever erroneously he may conceive of Christ s\\npower, however he may stand in need of instruction\\nand development, he has a right to membership in the\\nSociety. He is not called upon to seek it as a favor.\\nHe stands to the Church as he does to the State. One s\\npolitical opinions may be ever so wrong, or ever so op-\\nposed to those generally held by the people of his own", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0186.jp2"}, "183": {"fulltext": "THE NEW SITUATION 177\\ncountry, but he may not be outlawed for opinions.\\nHe can only be refused citizenship or be disfranchised\\nfor conduct.\\nThis is the view of the Church, practically, though\\nnot very consistently acted upon by the Anglo-Cath-\\nolic Church. It is greatly to be desired that the\\nClub idea of the Church should be dislodged from\\nthe popular mind. What must I believe if I join\\nyour Church is the way the ordinary man speaks.\\nIf he don t believe what his Church holds he ought\\nto get out of it, is the way the newspaper expresses\\nthe popular notion. But apply the same theory to\\ncitizenship in the State, and one sees its absurdity. If\\nthe Church be a divine institute in which membership\\nis obligatory upon every disciple of Christ, then no\\nconditions can be made, or should be regarded if made,\\nsave those which He Himself laid down. The unpar-\\ndonable offence of dogma is when it thrusts itself into\\na place of authority to which it has no title. The\\nquestion is not concerning its truth or falsity, but its\\nfunction. This Church repudiates the claim of author-\\nity for all dogmatic statements which go beyond the\\nrange of recognized facts. The facts upon which\\nChristianity is based she believes to be real facts, and\\nits phenomena real phenomena, but the relation of\\nthese to each other and to the new truth constantly\\nbeing uncovered, are open to be constantly re-stated\\nin the language of successive generations. When tra-\\nditional statements cease to be intelligible they be-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0187.jp2"}, "184": {"fulltext": "178 THE NEW SITUATION\\ncome to all practical concern, false. If they be still\\ninsisted upon they become stumbling stones and rocks\\nof offence. It is distressingly apparent that this has\\ncome to be the fact.\\nThe religious world is given to a strange delusion.\\nIt fondly imagines that it possesses a monopoly of\\nserious and constant reflection upon the terrible prob-\\nlems of existence and that those who cannot accept its\\nshibboleths are either mere Galios caring for none of\\nthese things, or libertines desiring to escape from the\\nrestraint of morality. It does not appear to have\\nentered the imaginations of these people that outside\\ntheir pale, and firmly resolved not to enter it, there\\nare thousands of men, certainly not their inferiors in\\ncapacity, character, or knowledge of the questions at\\nissue, who estimate the purely spiritual elements of\\nthe Christian faith as highly as they do, but who have\\nnothing to do with the Christian Churches, because in\\ntheir profession of belief on the evidence offered,\\nwould be simply immoral. l\\nIt is not wise to dismiss this as a railing accusation\\nbrought by an adversary. It is a mere statement of\\nfact made by a man who had a trick of knowing facts\\nwhen he saw them. Moreover, what he says is true.\\nI certainly believe that there are many more un-\\npolished diamonds hidden in the churchless mass of\\nhumanity than the church-going part of the com-\\nmunity has any idea of. I am even disposed to think\\n1 Huxley Science and Christian Tradition, Appleton, p. 140.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0188.jp2"}, "185": {"fulltext": "THE NEW SITUATION 179\\nthat a great and steadily increasing portion of the\\nmoral worth of society lies outside of the Church,\\nseparated from it not by Godlessness, but rather by\\nexceptionally intense moral earnestness. Many, in\\nfact, have left the Church in order to be Christians.\\nIt may be well at this point to call attention to\\nwhat we mean by belief. The formula is, I believe.\\nWe do not say I know. We do not know. Not a\\nfew are needlessly distressed because while they can\\ndemonstrate the reality of what they believe in other\\nspheres, they cannot altogether state the ground of\\ntheir religious beliefs, or convince others of their re-\\nality. It is one thing for one to be able to give a\\nreason for the hope which is in him, and quite a dif-\\nferent thing to make another man believe the same\\nthing. The best that one can attain to in this region\\nis the possession of a reasonable, religious and holy\\nhope. If a man can but justify to himself the es-\\nsential reasonableness of his beliefs, it is enough. But\\nthis justification is reached only to a very limited ex-\\ntent through processes of logic. Emotion, affection,\\nexperience, are quite as potent, and quite as legit-\\nimate agents as reason. Doctrine is nothing more\\nthan the attempt to express belief in terms of the un-\\nderstanding.\\nThat is the reason of the adoption of the method\\nwhich I have determined to follow. The attempt\\nhas often been made to take the articles of the Cath-\\nolic Creed one by one and establish them in the court", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0189.jp2"}, "186": {"fulltext": "180 THE NEW SITUATION\\nof reason. Classical instances of this sort are such as\\nPearson, on the Creed, and Liddon, on the Di-\\nvinity of Jesus Christ. Such arguments have a place\\nand use. They clarify and fortify belief in those\\nwhere it is already present. But it is to be greatly\\ndoubted whether they have ever produced belief\\nwhere it is lacking. What I seek is at once more mod-\\nest and more difficult. I would induce belief in those\\nwho are hesitating, doubtful, perplexed, and unable\\nto believe. To do this one must commence with an\\nappeal to those realities which come within the\\neveryday experience of the everyday man. If these\\nexperiences, when drawn out into consciousness and\\nformulated in intelligible propositions, should show\\neven a likeness to the statements of the Catholic\\nCreeds, it will be just so much gain to the Truth\\nand to the Church.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0190.jp2"}, "187": {"fulltext": "NATUKE AND GOD", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0191.jp2"}, "188": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0192.jp2"}, "189": {"fulltext": "XI\\nNATTTKE AND GOD\\nTo what then are we as Christians and as Church-\\nmen committed I reply, in general, we are com-\\nmitted to a belief in the reality of religious phe-\\nnomena. That is to say, we believe that the facts\\nand forces which we talk about and claim to deal\\nwith in our religious life, are real facts and real\\nforces, that they are not mere sentiments or ideas to\\nwhich no objective facts correspond. We hold them\\nto be something far more than creations of fear and\\nfigments of fancy, or formless clouds of emotion.\\nWhen we speak such words as God, Duty,\\nKevelation, Providence, Immortality, Eter-\\nnal Life, we believe that we are handling real things\\nand not imaginary things. This is really the point\\nat which the religious man and the non-religious man\\ndiverge. The latter shuts himself within what he\\ncalls Nature, while the former claims both the\\nright and the power to step outside this circle and to\\nmove in a region which he still calls natural, but\\nwhich the non-religious man calls supernatural. It\\nought to be said in passing that this antithesis of\\nnatural and supernatural is, strictly speaking, illegit-\\nimate. The actual antithesis is between the real and\\n183", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0193.jp2"}, "190": {"fulltext": "184 NATURE AND GOD\\nthe unreal. Whatever is is natural. In the plane where\\nit has its existence its very being vindicates its natu-\\nralness. The fundamental question about that whole\\nset of phenomena which are called supernatural is not\\nDo they exist outside of Nature but Do they\\nexist at all This is the crux.\\nThere are two ways at present current of thinking\\nabout the universe One of them is the way which\\nis familiar to religion, and the other to science. Per-\\nhaps the scientific way will be called to mind more\\nvividly by a simple mention of a few of its repre-\\nsentative names than by an attempt to define it.\\nThere are two or three such names which have been\\nheard now for nearly a generation from the pulpit,\\nand in the religious press, and in all discussions about\\nreligion, until their very mention may provoke a\\nsmile. The reason why the names of Huxley, and\\nTyndal, and Spencer have been so frequently used is\\nnot so much on account of what the intrinsic force of\\nwhat they have said or written, but rather because\\nthey stand as convenient symbols to represent a way\\nof looking at things. This way Mr. Balfour has called\\nNaturalism.\\nThat general conception of the universe is, roughly,\\nthat actual existence ends with those things, facts, and\\nforces which either come within the perception of the\\nsenses, or can be logically derived therefrom. Nat-\\nuralism takes its stand in the centre of a wide circle.\\nThat circle includes within it Nature, to the utmost", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0194.jp2"}, "191": {"fulltext": "NATURE AND GOD 185\\nconceivable limit of space. Within that ring it con-\\nceives to be at work a complex machinery of matter\\nand force. Whether there be any existence within\\nthis circle which science cannot deal with, it does not\\npretend to say. What it alleges is that when men\\nkeep to the field of Nature their feet are upon the\\nground and they move with a sense of security. It\\napproves of the dictum of Kant that existence is an\\nisland, shut up within Nature as in intangible bar-\\nriers. It is the country of truth, but it is surrounded\\nby a broad and stormy ocean, the proper place of illu-\\nsion, where many a fog bank, and many an ice-berg\\ngive false promise of new countries, incessantly de-\\nceiving mariners, who are ambitious of new discovery,\\nwith mighty hopes, and involving them in adventures\\nwhich can never be abandoned, and yet which can\\nnever be concluded. This naturalistic way of regard-\\ning existence has come to be very common. Within\\na generation the frontiers of nature have been almost\\nimmeasurably extended. Places where mystery\\nlurked once, have now been illuminated bj the search-\\nlight of science. The result has been to create what\\nmay be called credulity as toward the natural, and\\nskepticism as toward the supernatural. It is more a\\ntemper or disposition of mind in the community than\\nan intelligent or reasoned conviction. Nevertheless,\\nit exists, and indeed, is the outstanding fact with\\nwhich the religious man has to deal. It is by no\\nmeans confined to scholars or scientific men. The", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0195.jp2"}, "192": {"fulltext": "186 NATURE AND GOD\\nbusiness man, the professional man, the mechanic, are\\nall alike under its influence. They say, When we\\nare dealing with the things of Nature we feel sure\\nabout them when we are asked to consider the things\\nof another world, we are unable to think or act with\\ncertitude.\\nWe who are Christians feel the force of this very\\nkeenly. We, too, are under the influences of the\\nspirit of the Age. Nevertheless, we have convictions\\nconcerning the unseen things which are quite as deep\\nand real, and affect our practical conduct as much as\\ndo our beliefs in the reality of the things which we\\ntouch, and taste, and handle. How then, shall the\\nChristian believer who is not a fanatic or dreamer, or\\nidealist, justify, not alone to the world about him,\\nbut to himself, the existence of his faith We be-\\nlieve in existence in two planes. We believe that they\\nare both equally natural. We have in mind that they\\nare apprehended by different methods and that they\\noperate in different ways, but we insist upon their\\nactual existence. How shall we adjust our religious\\nbelief to our scientific creed\\nSeveral methods have been tried with very unsatis-\\nfactory results. One of them is to apportion existence\\ninto two provinces over one of which Reason rules\\nand over the other Faith. Says Mr. Balfour\\nThis method consists in setting up side by side\\nwith the creed of natural science, another and supple-\\nmentary set of beliefs which minister to the needs and", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0196.jp2"}, "193": {"fulltext": "NATURE AND GOD 187\\naspirations which science cannot meet, and which may\\nspeak amid silence which science is powerless to\\nbreak. The natural world and the spiritual world are\\nin this view each of them real, and each of them ob-\\njects of real knowledge. But the laws of the natural\\nworld are revealed to us by the discoveries of science,\\nwhile the laws of the spiritual world are revealed\\nthrough the authority of inspired witnesses, or di-\\nvinely guided institutions. The two regions of knowl-\\nedge lie side by side, and contiguous, but not con-\\nnected, like empires of different races and language,\\nwhich own no common jurisdiction, nor hold any in-\\ntercourse with each other, except along a disputed and\\nwavering frontier.\\nThis method has attractions for very many, but is\\nnot without the gravest practical difficulties. It calls\\nupon Eeason to deal with natural facts and upon\\nFaith to deal with spiritual facts. It sets these two\\npowers of the soul over against each other. It pro-\\nposes to parcel out the universe between them. It re-\\nsents as an intrusion the entrance of either one of\\nthese faculties into the domain of the other. It thinks\\nthat for this world the wisest mode of procedure is to\\nopen one s eyes and keep one s mouth shut, while the\\nproper attitude toward the facts of the other world is\\nto shut one s eyes and open one s mouth and swallow\\nwhatever faith may place within it. The trouble with\\nthis scheme is that human nature is all of one piece.\\nReason and Faith are not two separate faculties like\\nhearing and seeing, taking cognizance of different\\nclass of phenomena. Each one of them is the action\\nof the whole personality. If the religious faculty be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0197.jp2"}, "194": {"fulltext": "188 NATUKE AND GOD\\nnothing better than credulity plus hysterics, its de-\\nliverance will neither be responsible nor respected.\\nAll that any man really believes must be capable\\nof being brought into some unity. The human\\nsoul must always experience a feeling of distress\\nat any attempt to create within it a perpetual schism.\\nNaturalism and orthodoxy are alike ill-advised when\\nthey insist upon this division of territory. What we\\ncall faith cannot be done without by a scientific in-\\nvestigator. What we call science cannot be done\\nwithout by a believer. As Mr. Balfour again says\\nthere are many persons, and they are increasing in\\nnumber, who find it difficult or impossible to acquiesce\\nin this division of the Whole of knowledge into two\\nor more unconnected fragments. Naturalism may be\\npractically unsatisfactory, but at least the positive\\nteaching of Naturalism has secured general assent,\\nand it shakes every instinct for unity to be asked to\\npatch and plaster this accepted creed with a number\\nof propositions drawn from an entirely different source\\nand on behalf of which no such common agreement\\ncan be claimed.\\nNor has Professor Drummond s effort to confuse\\nthe natural and the spiritual worlds been more satis-\\nfactory. At first sight one is likely to be taken\\nby the brilliancy of his argument. A more careful\\nreading, however, usually leaves upon one the impres-\\nsion that he has reached his conclusions by means of\\nthe ambiguity of his definitions.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0198.jp2"}, "195": {"fulltext": "NATURE AND GOD 189\\nHere then is the situation We move within the\\nring of naturalism. Its diameter has been enormously\\nextended. In space its frontier has passed out of view\\nbeyond where old Bootes leads his leash or Sagit-\\ntarius draws his bow in the South. In depth it pene-\\ntrates below the deepest discovery of microscopic life.\\nIn height it overarches and essays to include within\\nit the moral sense of man. But at every point where\\none approaches it with the desire to escape its bound-\\naries, he finds himself confronted with the legend\\nNo thoroughfare.\\nIs there any divine voice? Is mere interpenetrat-\\ning it any divine energy How shall one pass from\\nthe things which are seen to the things which are un-\\nseen As we have observed, one cannot send Faith\\nout in quest of discoveries while Reason stays at home\\nand manages the affairs of the household. Where\\nthen shall we seek for the path of exit from Nature\\nand of entrance into Religion It would seem to be\\nplain enough that if any such gate is discoverable it\\nmust be one which can be discerned from the side of\\nNature.\\nOf course there is a conception of divine revelation\\nwhich is not disturbed by the present situation. It\\nthinks of God as coining from the outside, of His own\\nmotion, and by arbitrary methods, breaking into\\nthe territor\\\\/ of the natural for the purpose of pro-\\nclaiming His truth. The part of humanity has been\\nand is to sit still and ay ait. God will rend the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0199.jp2"}, "196": {"fulltext": "190 NATURE AND GOD\\nheavens and come down. Men have but to hearken\\nand do. This conception is eminently simple, but un-\\nfortunately the facts of nature and of revelation are\\nagainst it. God has found men only when men have\\nsought God. Revelation and discovery are reverse\\nand obverse. If God is to reveal Himself He must be\\nsought for. But where? And how? Along what\\npath shall one travel, and what shall he accept as his\\nguide\\nThe consensus of the religious world has practically\\nagreed here. The wicket gate which leads out into\\nthe celestial country is Conscience.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0200.jp2"}, "197": {"fulltext": "EVOLUTION AND GOD", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0201.jp2"}, "198": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0202.jp2"}, "199": {"fulltext": "XII\\nEVOLUTION AND GOD\\nTwenty years ago my attention was for the first\\ntime seriously engaged with the doctrine of Evolu-\\ntion. Up to that time I had thought of it, in a gen-\\neral way, as being a proper theme for jesting. I had\\ncontributed my poor quota of jokes upon the Dar-\\nwinians who sought their ancestors in the zoological\\ngarden instead of the Garden of Eden. I had\\nthought that a sufficient answer to the Theory, for\\npractical men, was to be found in the fact that\\nmonkeys have tails and men do not.\\nBut the rapid spread of the theory, and its sober\\nentertainment by men of whose sanity, at any rate, I\\ncould not doubt, led me to look at it more seriously.\\nFor several years thereafter, I devoted what time I\\ncould spare from the duties of a parish priest in a\\ncountry cure to the reading of every available book\\nwhich had up to that time appeared in French or\\nEnglish bearing with any directness upon the subject.\\nIt seemed to me then, as it seems to me now, that\\nwhether true or false, the theory must have the closest\\npossible relation to my religion.\\nWhen I first came to see what the theory involved,\\nit seemed incompatible with my Christianity, or, in-\\n193", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0203.jp2"}, "200": {"fulltext": "194 EVOLUTION AND GOD\\ndeed, with the honest possession of any religious faith\\nwhatever. My mind revolted against it. It appeared\\nto me to be one of those strange mental crazes which\\nBishop Butler thought could now and then envelop a\\ngeneration in the same way that a temporary insanity\\nsometimes seizes upon an individual. The theory\\nseemed to me to be unworthy of man and to leave no\\nplace for God. It was apparently without sufficient\\nproof for its alleged facts. It appeared practically\\ndangerous to persons and to society in that it trans-\\nferred duty to a new, untried, and insecure basis. It\\nseemed to dethrone all familiar and intrenched au-\\nthority for conduct, and to leave those who sincerely\\naccepted it free from the sanctions which I conceived\\nto be necessary to insure righteousness.\\nSince then, like most intelligent men of our genera-\\ntion, I have read and thought much upon the same\\ntheme. Indeed, it would be impossible for any one\\nwhose life brings him in contact with the movements\\nof thought, to be untouched by that idea which is\\nnow, and has been for more than twenty years, the\\ndominant one.\\nThe result has been that familiarity insensibly re-\\nmoved the horror which its strangeness caused me.\\nNow, I have come to accept it as being in the main\\ntrue and I have found that it does not produce at all\\nthe effect upon my religious faith or morals, or those\\nof others who receive it, which I apprehended. Such\\na reversal of judgment, made soberly and deliberately,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0204.jp2"}, "201": {"fulltext": "EVOLUTION AND GOD 195\\nis something which a man must justify to himself.\\nFrom a somewhat extensive and intimate acquaint-\\nance among clergymen, I have found that the number\\nof those who have passed through a similar experi-\\nence is very large. I have, therefore, made my con-\\nfession, because I know that in the main I speak for\\nmany besides myself.\\nI do not stop now to define the doctrine of Evolu-\\ntion. Any one who does not know what it is cannot\\nbe told in the compass of an essay. It is a theory of\\nphenomenal existence deduced from the observed\\nfacts of existence. It has pushed itself forward by\\nforce of its sheer reasonableness, until it now domi-\\nnates every department of secular science. I do not\\nthink it would be possible to find a single person who\\nhas been educated in the physical sciences within the\\nlast twenty years who is not an Evolutionist. Its\\nscientific opponents died a royal death in Professor\\nAgassiz but they are dead. It has in a generation\\nrendered obsolete whole libraries of apologetics.\\nBishop Butler s postulates are now the subject matter\\nof The New Evidences. It has produced a new\\nPsychology, a new moral Philosophy, a new Anthro-\\npology, and is now working a revolution in The-\\nology.\\nIt cannot be otherwise. Science and Ke-\\nligion cannot be kept apart. Human nature is not\\nconstructed with bulkheads. The contents of one\\ncompartment flow into and color the contents of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0205.jp2"}, "202": {"fulltext": "196 EVOLUTION AND GOD\\nevery other one. The dreariest of all failures have\\nbeen the attempts to reconcile Religion and\\nScience. Truth is one and needs no mediator. So\\nmuch as I may possess of Religion and of Science are\\nidentical. I cannot distinguish between them even in\\nthought. I think in a certain direction and for con-\\nvenience sake call it a religious act I move in an-\\nother direction and call the action moral; and in\\na third and call it scientific. In very truth the\\nterms might be used interchangeably. If my religion\\nbe honest and spontaneous, it has, therefore, a scien-\\ntific quality. That is to say, it is a procedure which\\nreceives the sanction of my whole being, and justifies\\nitself in the same scientific way as does the truth that\\ntwo and two make four. This identity is so complete\\nthat everything which changes or modifies my con-\\nception of the material universe changes also my con-\\nception of the spiritual universe, and vice versa. As\\nthoughts of the two emerge, they mingle with and\\ncolor one another at the very fountain-head before\\nthey flow into consciousness. I find, therefore, in my-\\nself, what occidental Christendom is finding in itself,\\nthat the contents of my religious belief have become\\npenetrated and saturated by a thought of the material\\nuniverse which came to me later in time than did the\\ncontents of my faith.\\nTheology and Anthropology are correlatives. One s\\nthought of what God is is dependent upon what he\\nthinks man and the universe to be. If either side be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0206.jp2"}, "203": {"fulltext": "EVOLUTION AND GOD 197\\nchanged without a corresponding modification in the\\nother, the equation is thrown out of balance, and one\\nexperiences a strange sense of distress. Such a\\nchange has occurred in our time.\\nWhence and how came the things which we see\\nThe heavens and the earth and the sea The teem-\\ning life of plant and brute and man? Most of us\\nwere reared to think of them as the cunning work of\\na great Artificer, each of them fast set in that order\\nor place or nature in which it was placed at that time\\na few thousand years ago when Creation was\\nended. We unconsciously thought of the Creator as\\nindependent of his creation. We thought of creation\\nas complete. Things were, as to their essential na-\\ntures, such as they had been at the beginning and\\nsuch they would remain until the great Builder should\\nreappear as the great Destroyer. We have found\\nthat the facts are not thus. The universe of to-day is\\nnot that of yesterday, the universe of to-morrow will\\nnot be that of to-day. All things are moving, chang-\\ning, transforming themselves. When Mr. Darwin\\nshowed that in the animate world species were not\\nfixed and final, but fluid and plastic, he destroyed at\\na stroke the old conception of creation. If his read-\\ning of the facts be true, we are now in the midst of\\nthe creative process. The movement which we see,\\nand of which we are a part is not different in kind\\nfrom that creation which we had fancied ended\\nlong ago. The mechanical notion of the universe and", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0207.jp2"}, "204": {"fulltext": "198 EVOLUTION AND GOD\\nof God s relation to it is rapidly disappearing. The\\nterms which were in use a generation ago are no\\nlonger heard. Doctor Paley s watch has been\\nlaid away. People no longer speak of mechanism\\nand adaptation and design. They speak of\\norganism and development and growth and\\nevolution. The way of thinking about nature has\\nchanged.\\nAt this point I wish to say that I am intentionally\\navoiding the technical terms and phrases of philoso-\\nphy and metaphysics. My purpose is to set forth the\\nchanges which Evolution has caused in the common\\nthought about God and religion, and not the changes\\nin those theories with which philosophies deal. The\\ntwo things are not the same. There may be twenty\\ntheories about God, held by different philosophers in\\nthe same community, at the same time. But the\\ncommunity itself has a notion of its own which may\\nbe different from any or all of them.\\nWestern Christendom, since Augustine s time, has\\nhad its own notions about God and Nature, both of\\nwhich notions it accepted at his hands, not because\\nthey were true, but because they were easily present-\\nable in thought. Its theolog}^, its anthropology, and\\nits science have been until lately adjusted to one an-\\nother. The theory of evolution has destroyed the\\nadjustment. The current notions about God and the\\nnew thought about nature cannot get on together.\\nAccording to the average man, the points at which", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0208.jp2"}, "205": {"fulltext": "EVOLUTION AND GOD 199\\nGod and nature touch each other are Creation, Beve-\\nlation, Incarnation, Miracles, and Judgment. Besides\\nthis there is a shadowy thought of a Divine superin-\\ntendence of affairs called Providence but this is\\nusually conceived of in such a vague and contradic-\\ntory way, that the notion will not yield up its con-\\ntents to analysis. ISTow, these terms do not connote\\nthe same things to an Evolutionist that they do to an\\nimmediate Creationist. I have already quoted Mr.\\nJohn Fiske s confession of his own youthful concep-\\ntion of God as a celestial timekeeper noting in a vol-\\nume all a boy s deeds.\\nI am quite aware that it may be said that the\\nyouthful philosopher s idea of God was a better and\\nsafer one than the one for which he exchanged it in\\nhis mature years. I will not quarrel with that. It\\nmay be so, conceivably. But I wish to point out that\\nthe child of an Evolutionist, belonging to a generation,\\nand reared in a community where the new thought of\\nnature and man prevails, could no more present to\\nhimself thus his idea of God than he could present\\nHim under the figure of the Buddha or Baal. That\\nway of thinking which we term evolution has changed\\nall this. It dominates contemporary literature. It has\\npossession of the centres of thought. It is at home in\\nthe university. It is in the school-books which our\\nchildren use. It colors popular speech. It has re-\\ncorded itself permanently in the structure of the\\nhuman mind. The notion of the transcendental God,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0209.jp2"}, "206": {"fulltext": "200 EVOLUTION AND GOB\\nthe great Artificer, the great Wonder-worker, the\\ngreat Judge, which has obtained in Western Christen-\\ndom for fourteen hundred years, can no longer hold\\nits place. Science has escorted this simulacrum of a\\nDeity to the frontiers of his universe, and, with many\\nexpressions of consideration, give him his conge.\\nThat what I say is a true statement of the situa-\\ntion, I bring three representative witnesses to testify.\\nFirst, the secularist and agnostic, Mr. Samuel Laing\\nThere are two theories of the universe which are\\nin direct conflict the one that it was created and is\\nupheld by miracles that is, by a succession of second-\\nary supernatural interferences by a Being who is a\\nmagnified man, acting from motives which, however\\ntranscendental, are essentially human the other that\\nit is the result of Evolution acting by natural laws on\\na basis of the Unknowable. Both theories cannot be\\ntrue.\\nThe second witness is Professor Le Conte, the de-\\nvout Christian and distinguished man of science\\nIf the sustentation of the universe by the law of\\ngravitation does not disturb our belief in God as the\\nsustainer of the universe, there is no reason why the\\norigin of the universe by the law of Evolution should\\ndisturb our faith in God as the Creator of the uni-\\nverse. But it is evident that a yielding here\\nimplies not a mere shifting of line, but a change of\\nbase not a readjustment of details, but a reconstruc-\\ntion of Christian theology. This, I believe, is indeed", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0210.jp2"}, "207": {"fulltext": "EVOLUTION AND GOD 201\\nnecessary. From the point of view of Science some\\nvery fundamental changes in traditional views are al-\\nready plain. Of these the most fundamental are our\\nideas concerning God, Nature, and Man, and their re-\\nlations to one another.\\nThe third witness is that group of English clergy\\nwho have brought their testimonies together in that\\nvolume called Lux Mundi, under the editorship of\\nDr. Gore, Principal of Pusey House, Oxford\\nGod s immanence in nature, the higher panthe-\\nism, whioh is a truth essential to true religion as it is\\nto true philosophy, had fallen into the background.\\nSlowly but surely the [opposite] theory of the world\\nhas been undermined. The one absolutely impossible\\nconception of God in the present day is that which\\nrepresents Him as an occasional visitor. Science has\\npushed [that] God farther and farther away, and at the\\nmoment when it seemed as if He would be thrust out\\naltogether, Darwinism appeared, and under the dis-\\nguise of a foe did the work of a friend. It has con-\\nferred upon Eeligion an inestimable benefit by show-\\ning us that we must choose between two alternatives.\\nEither God is everywhere present in nature or He is\\nnowhere. We must return to the Christian view of\\ndirect Divine agency, the immanence of Divine power\\nin Nature from end to end, or Ave must banish Him\\naltogether. It seems as if in the providence of God\\nthe mission of modern science is to bring home to us\\n[this conception of God]. We are not surprised,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0211.jp2"}, "208": {"fulltext": "202 EVOLUTION AND GOD\\ntherefore, that one who, like Professor Fiske, holds\\nthat the infinite and eternal Power that is manifested\\nin every pulsation of the universe is none other than\\nthe living God should instinctively feel his kinship\\nwith Athanasius.\\nHow, then, will the Evolutionist conceive of God\\nand His relation to Nature I reply that, in the first\\nplace, his notions will not be nearly so clearly cut,\\nsharply defined, and easily presentable in thought as\\nthose which have been current. It will be charged\\nagainst them that they are vague, elusive, and in\\nplaces contradictory. And the charge will be true.\\nBut to it two retorts are available. First, that this is\\ntrue also of Job and Isaiah, of St. Paul and St. John\\nthe Divine and the second is that it may be better to\\nconceive faultily of a true God than to conceive accu-\\nrately of a false one.\\nThe Evolutionist believes that he sees things in the\\nvery act of becoming. They are being transformed\\nbefore his very eyes. He has discovered that the\\nphysical forces which he sees at work are transmut-\\nable, and are, therefore, one. He expects that the\\nvital and psychical forces which he sees to be also at\\nwork will be found ultimately to be identical with\\nthem. He is not able to distinguish between nat-\\nural and supernatural. There is one energy and\\nonly one. It manifests itself in the attraction of\\ngravitation as vital force it holds organized matter\\ntogether in living things it wells up in ourselves in", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0212.jp2"}, "209": {"fulltext": "EVOLUTION AND GOD 203\\nthe form of consciousness. It enfolds and interpene-\\ntrates them all, and in it all things live and move and\\nhave their coherence. It is Wisdom, for it is the sub-\\njective side of what we see objectively as design it is\\nRighteousness, for it harmonizes with moral conscious-\\nness it is Goodness, for it is felt whenever the sense\\nof sonship is awakened with its attendant affection.\\nBut, it is asked, is this eternal, all-embracing,\\nall-penetrating Energy a Person? Can it say If\\nTo this I answer, Yes and No. If men would stop\\nfor a moment to examine what they mean by the sort\\nof personality which they usually predicate of\\nGod, they would not use the term as glibly as they\\noften do. By personality they mean the power to\\ndistinguish in self -consciousness between the subject\\nwho thinks and other existences which have an in-\\ndependent subsistence. That idea of personality\\nattributed to God means Dualism. The Evolutionist\\nconceives differently of God. He thinks that all\\nthings are one in Him. When He thinks, wills, feels,\\nthe whole universe is involved in the act both as sub-\\nject and object.\\nThe human brain is a highly organized mass of\\nmatter in a certain condition called living. As-\\nsociated with it is thought, will, emotion. The two\\nthings manifest themselves concomitantly. As\\nthought is to the human brain, so is God to the uni-\\nverse. Symmetrical and orderly movement in the\\nmolecules of the brain is at once the sign and the con-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0213.jp2"}, "210": {"fulltext": "204: EVOLUTION AND GOD\\nsequence of thought. The devout evolutionist sees in\\nthe infinitely complex but harmonious movement of\\nthe universe the sign of the indwelling God. He can-\\nnot think of God coming into the universe from with-\\nout to create, to regulate, to deliver. He does not\\nask, Who shall ascend into heaven to bring Him\\ndown? for he knows that He is always here. He\\nreverently waits and watches to see the Divine ideas\\nexpress themselves in terms of life and matter. He\\nbelieves that the sum total of things as it exists at\\nany one moment is the best expression of God s\\nthought at that moment possible; but that it must\\ngive place to the next one which speaks still more\\nperfectly. He does not sharply distinguish be-\\ntween the Kevelation which is accomplished by one\\nmeans and that accomplished by another, calling the\\none Divine and the other Natural. He sees develop-\\nment both in the book of grace and the book of na-\\nture. Both of them uncover God multifariously and\\nfragmentarily as men become able to see. He waits\\nwith confident expectation the fullness of time for\\nthe Perfect Man, and is not surprised to find that He\\nand God are one. He sees a Divine quality not only\\nin all perfect things completed, but in the slow proc-\\nesses by which they reach completeness. He is not\\nsurprised at the crude religion and faulty morals of\\nPatriarchs, and is not perplexed in the presence of\\ngoodness in the pagan world. He agrees with Justin\\nMartyr, as quoted approvingly by those devout", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0214.jp2"}, "211": {"fulltext": "EVOLUTION AND GOD 205\\nEvolutionists, the authors of Lux Mundi, that\\nthose who lived under the guidance of Eternal\\nKeason, as Socrates, Heracleitus, and such like, are\\nChristians, even though they were reckoned to be\\natheists in their day. He does not believe that the\\nKingdom of Heaven cometh with observation. He\\ndoes not think it true to say, Lo, here is Christ, or\\nlo, there He believes that God manifest in the\\nflesh has taken up into Himself all things that the\\nwhole phenomenal universe together and in its myriad\\nparts is moving, changing, transforming itself, and\\nrecombining, not blindly and without a goal, but by\\norderly methods, which it is the function of science to\\ndiscover and formulate, toward that harmonious\\nequilibrium of spiritual and natural harmony for\\nwhich no phrase stands so fittingly as that of the\\nMaster, The Kingdom of God.\\nNow, I am painfully alive to the fact that this\\nwhole way of thinking and speaking seems to many\\nto be vague, elusive, and unsafe. It is beyond all\\ncomparison easier to think of the world as created at\\na definite moment of time so many centuries ago, by\\nthe hand of a God who appeared out of the immensity\\nto do that task that He then fashioned cunningly all\\nliving things in genus and species as they are now\\nthat man rebelled against Him at once, and were all\\nabandoned by Him to their fate, except a certain few\\nwhom He looked down upon from above and gathered\\nout from their fellows into a commonwealth with", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0215.jp2"}, "212": {"fulltext": "206 EVOLUTION AND GOD\\nwhich alone He held relations; that, at a definite\\npoint centuries thereafter, arbitrarily chosen, He re-\\nappeared to select other some, absolutely a great mul-\\ntitude, whom no man can number, but relatively an in-\\nsignificant number from the teeming myriads of men\\nthat, with these exceptions, a rebellious and blighted\\nworld is abandoned by its Maker to its own purpose-\\nless confusion, waiting for its end to be accomplished\\nin one dread catastrophe.\\nThis conception of God and the world is simple,\\nportable, always available for the practical needs of a\\nteacher or exhorter, easy to state and easy to receive.\\nIt is the theology of the Salvation Army. It obtains\\ncommonly among Koman Catholics and Methodists.\\nIt is what newspaper writers have vaguely in mind\\nwhen they are moved to deliver themselves on ques-\\ntions of theology. It was the theology held in com-\\nmon by Jonathan Edwards, and Luther, and the\\ndoctors of Trent, and Calvin, and Thomas Aquinas,\\nand Augustine. It may be the true one but I do not\\nthink so. It was not the theology of that sweet\\nsoul, Pelagius, or Origen, or Justin Martyr, or\\nClement, or Paul, or John; nor, have I so learned\\nChrist.\\nSays the Popular Science Monthly Two things\\nare evident, first, that the traditional religion has lost\\nits hold on most scientifically educated men and,\\nsecond, that such minds will not be content without\\nsome religion. Such are the great mass of the minds", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0216.jp2"}, "213": {"fulltext": "EVOLUTION AND GOD 207\\nwith which we have to do. What shall we say to\\nthem of God\\nEishop Huntington thus quaintly says, or sings\\nThe Parish Priest\\nOf austerity\\nClimbed up a high church steeple,\\nTo be nearer God,\\nSo that he might hand\\nHis word down to His people.\\nAnd in sermon script\\nHe daily wrote\\nWhat he thought was sent from heaven,\\nAnd he dropped this down\\nOn the people s heads\\nTwo times one day in seven.\\nIn his age God said:\\nCome down and die;\\nAnd he cried out from the steeple,\\n1 Where art thou, Lord\\nAnd the Lord replied,\\nDown here among my people.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0217.jp2"}, "214": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0218.jp2"}, "215": {"fulltext": "GOD MAKTFES1", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0219.jp2"}, "216": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0220.jp2"}, "217": {"fulltext": "XIII\\nGOD MANIFEST\\nI suppose that all intelligent men do, in a way, be-\\nlieve in God. It is difficult to see how phenomena\\ncan be thought of at all without having at least in the\\nbackground of one s mind the consciousness of some\\nsort of existence which is not phenomenal. Avoiding\\nthe language of metaphysics, I do not see how one can\\nobserve reasonableness in the sequence of things with-\\nout tacitly assuming a Reason which lies behind\\nthings, and who is in some way the cause of things.\\nIn a word, and speaking for myself alone, I find it im-\\npossible to believe in a heaven and an earth without\\nbelieving in a Creator of the heavens and the earth.\\nI know that some men are capable of doing so, but I\\nam not. Of course I do not conceive of Him as hav-\\ning completed His creation at some time in the past\\nand from the outside. Creation and Providence seem\\nto me to be the same thing. Or, to speak more\\naccurately, Creation, so far as one can see has been in\\nprogress, and is in progress, and will be eternally.\\nChance and progress, integration and disintegration\\nand reintegration, even in the natural universe is\\neternal. At least it is so to all practical purposes.\\nFor the phrase eternal is but a symbol, like the\\n211", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0221.jp2"}, "218": {"fulltext": "212 GOD MANIFEST\\nAlgebraic. One thinks the series of changes back-\\nward or forward to the point where his mind falters\\nand stops. What lies beyond he labels with the\\nsymbol of an unknown quantity and calls it eternal.\\nNo two men mean the same thing by the word.\\nMuch vain disputation would have been saved both in\\nPhilosophy and Theology if men had always borne\\nthis simple fact in mind. They have wrangled over\\nthe questions as to whether matter is eternal, or\\nwhether future reward or penalty shall be eternal,\\nforgetting that ex vi termini they have not been able\\nto define eternal.\\nIt is not until we reach this point that my dis-\\ntinctively Christian belief begins. So far I only be-\\nlieve in God because I find my mind so constituted\\nthat it refuses to rest upon the universe as a finality.\\nBut thus far, and by these methods we have not\\nreached the Christian God. That there is something\\nbehind the phenomena which we see, seems to be an al-\\nmost unanimous conviction. The mind refuses to rest\\nupon the universe as a finality. I cannot think of\\nphenomena without passing on to think of a sub-\\nstance, a suh-stans as a background for the things\\nwhich are seen. I think it must be intelligent because\\nI shrink from the thought of intellectual confusion at\\nthe inmost heart of things. I think it is good, partly-\\nbecause I see that evil seems to have within it a\\nquality which tends to destroy itself, but chiefly be-\\ncause the most imperative and categorical of all my", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0222.jp2"}, "219": {"fulltext": "GOB MANIFEST 213\\nfaculties seem to declare it. I ought is what I owe.\\nBut owe to what? to whom? The moral sense is\\nthe rift in the encircling wall of Nature through\\nwhich noble souls have always gone out in confidence\\nto seek God. From Isaiah and Epictetus to Carlyle\\nand Amiel the burden of the prophet and the faith of\\nthe righteous man has always been that there is a\\npower, not ourselves, which makes for righteousness.\\nBut is this the last word\\n11 1 falter where I firmly trod,\\nAnd falling with my weight of cares\\nUpon the great world s altar-stairs\\nThat slope through darkness up to God,\\nI stretch lame hands of faith, and grope,\\nAnd gather dust and chaff, and call\\nTo what I blindly feel is Lord of All,\\nAnd faintly trust the larger hope.\\nIs this all Natural science and secular philosophy\\nsadly answer, yes. Thirty-six years ago in the first\\nvolume of his magnum opus their fittest spokesman\\ndeclared, The Power which the Universe manifests\\nto us is utterly inscrutable. 1 The same depressing\\nconclusion is reaffirmed in the final volume issued yes-\\nterday. 2\\nAt this point we are arrested by the voice of Jesus\\nChrist offering to uncover the eternal secret of God.\\nWhy should we heed Him rather than another\\n1 Herbert Spencer Forst Principles.\\nSynthetic Philosophy, Vol. iii.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0223.jp2"}, "220": {"fulltext": "214 GOB MANIFEST\\nThis is the parting of the ways. Multitudes of\\nintelligent men, not ignorant of the course of human\\nthought, have parted company with their scientific\\nfriends, and hearken unto Christ. Two men are in\\nthe same laboratory, the same school, the same business,\\nequally familiar with the world s knowledge. The\\none sees in Christ the fullness of the Godhead bodily.\\nThe other sees in Him but the noblest of the world s\\ndreamers.\\nBut why should I heed Jesus Christ rather than an-\\nother man upon such a matter And the answer I\\ngive myself is something like this\\nI believe in Jesus Christ to begin with, because He\\nhas been able to get Himself so widely believed in. I\\nfind Him to be at this moment the most striking per-\\nsonality in the world. More men do actually listen to\\nHim when He speaks about God than to any other.\\nHe has held ground and steadily gained ground\\nthrough so many centuries His teaching has evidently\\ngiven satisfaction and rest to so many and among\\nthese have been included such numbers of those who\\nbear every mark of seekers after the truth, that I must\\nneeds join myself to them, at least to listen. I lay\\nemphasis here upon the distinctness of His present\\npersonality. I am not concerned yet with the agencies\\nby which I am introduced to Him. The record of His\\nlife in the gospels may be ever so inaccurate. His\\nearly disciples may have misapprehended Him greatly.\\nThe Church may be built around a caricature of His", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0224.jp2"}, "221": {"fulltext": "GOD MANIFEST 215\\nteachings. All this does not yet affect the case. We\\nmay think lightly of all such discrepancies if all we wish\\nfor is an open path to the mind of Christ. Only the\\ncraving for an explicit and final authority makes\\nthem serious. The path is open enough. There is a\\nlifelikeness about His figure as it is now conceived by\\nthe world which seems to me to be unmistakable.\\nThere is a verisimilitude and coherence in His teach-\\ning which is sufficient to vindicate its historical ac-\\ncuracy. When I listen I am convinced that never\\nman spake like this man upon those subjects with\\nwhich He concerns Himself. I am arrested first by\\nwhat He says and then by the effect of His teaching\\nupon His own life and destiny.\\nHe begins by saying, I am the Son of Man an\\noriental form of speech intimating his preeminent pos-\\nsession of those qualities which belong to humanity.\\nAs one of his contemporaries would have said when\\nwishing to assert his love of peace, I am the Son of\\npeace or another vaunting his valor would say, I\\nam the son of war, so he at the very beginning chal-\\nlenges attention to the essential nature of Man. He\\ndeclares that when the consciousness of humanity is\\ncarried to the ultimate power it becomes conscious of\\nDivinity. He applies to himself the two phrases Son\\nof Man and Son of God as interchangeable. He ap-\\npeals directly to human consciousness as the witness\\nof God s essential fatherhood. He was the first to\\ntake his stand upon this fundamental rock. He stood", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0225.jp2"}, "222": {"fulltext": "216 GOB MANIFEST\\nupon it, and allowed all contradictory forces to break\\nthemselves against him. He said in effect\\nOne is your father, even God. It is not His will\\nthat a hair of your head should be lost. You may\\ntrust Him absolutely, not only to do wisely by you,\\nbut to do lovingly by you. The forces of the universe\\nare dominated by good will. The essential nature of\\nGod is not might, nor wisdom, but love. God is love.\\nThis is the fundamental fact of existence and always\\nhas been. Even in eternity God was moved by that\\nimperious instinct of propagation whereby love ex-\\npresses itself among all living things. God is from\\neternity, father and son. Ye are His offspring. The\\nuniverse is the Father s child. Wherever any atom of\\nit rises into self-consciousness it becomes aware of its\\nkinship with God. This is its most primal instinct.\\nWhenever it comes to itself it says, I will arise and\\ngo to my Father.\\nJesus claims a unique and exceptional clearness of\\nvision for Himself here. He asserts that men are not\\nalive to what is the fundamental fact concerning them-\\nselves, their descent from God. He does see it dis-\\ntinctly, it is the fact which governs His conduct. He\\nasserts that He discerns it because He is the man most\\nman. At this point arises the inquiry, how did He\\ncome to see that which other men do not see, or see so\\ndimly Was it in virtue of any peculiar quality or gift\\nbelonging to Him which is wanting in other men I de-\\nfer for the present the attempt to answer this question", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0226.jp2"}, "223": {"fulltext": "GOD MANIFEST 217\\nfarther than to call attention to the uncompromising\\nway in which He called upon all to see and act upon\\nthe fact exactly as He saw and acted upon it.\\nHe roundly asserted to men and women at all stages\\nof moral and intellectual acuteness or obtuseness,\\nYe are the children of your Father who is in heaven\\nHis dominant quality is paternal affection this affec-\\ntion wraps you round about and can no more be de-\\ntached from you than can a mother s love from a suck-\\ning child if you will only open your eyes you will see\\nthat this is true if you will act upon it practically you\\nwill discover that even those forces which bring you\\ninto distress bend to it and are to be interpreted by it.\\nI do so.\\nFrom this ground of truth He goes on to announce a\\npractical corollary, If ye are all children of one\\nfather ye are therefore brethren of one another. Then\\nyou must act accordingly.\\nMen have been accustomed to act upon the theory\\nthat beyond certain very narrow limits, they cannot\\ntrust their fortunes to the operation of the sense of\\nhumaneness, that is of mutual kinship, with its corre-\\nsponding affection. They have looked upon the mass\\nof men as strangers from whom little or nothing of\\ngood was to be expected. Each has been habitually\\non the alert to guard himself and his own interests, to\\nprotect those by resenting all attack, and if need be by\\ndestroying the aggressor. He says, In My kingdom\\nwhich is the regime of God men will not act so. If", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0227.jp2"}, "224": {"fulltext": "218 GOD MANIFEST\\nany man love father or mother or sister or brother\\nmore than Me he is not worthy of Me. If any man\\ntake up a sword, he shall perish by the sword.\\nNow, it is abundantly evident to thoughtful men\\nthat this is true. Even wise men do not fight. Any\\nscheme of life which revolves about the principle of\\nselfishness is self-destructive. It moves in a vicious\\ncircle from which it never can escape. Nature red in\\ntooth and claw with ravin is the standing parable of\\nits truth. If a strong man armed keep his house, the\\nstrength of his fortification challenges the strength\\nand resources of the robber. If a nation build up an\\narmament against another nation, it is answered by a\\ncorresponding armament. Each one must of necessity\\nadd force to force in the titanic rivalry until the burden\\nof the armor become crushing. Then it must fight for\\nthe opportunity to disarm. When, finally, one stands su-\\npreme, overlooking its shattered rivals, its very atti-\\ntude evokes enemies, and again begins the horrible\\ncycle. But men while seeing this have thought that\\nit was just one of the world s conditions which must\\nbe accepted and within whose bloody frontier they\\nmust pass their existence either in actual or possible\\nviolence. Jesus says, You must disarm without\\nwaiting for your neighbor to lay down his weapons.\\nTake the attitude of a little child who ventures into\\nthe arena with a smile. At first you may be trampled\\nupon or hurled violently out of the way with damage\\nto yourself, for the lust of blood is strong upon the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0228.jp2"}, "225": {"fulltext": "GOD MANIFEST 219\\ngladiators and they are urged upon one another by the\\nworld s clamor. But do not fear. Not a hair of your\\nhead shall be wasted. If you are smitten on the one\\ncheek turn the other if your brother curse you bless\\nhim if he take your coat offer him your cloak only\\nby acting so can you uncover and set in play that\\nforce which in the long run is the only potent one to\\nwhich your fortunes may be safely tied, the power of\\nlove.\\nNow, it is obvious that all this is true, and also that\\nthe world is slowly coming to see that it is true and\\nto act upon it. The slow but steady gentling of man-\\nners is but the slow conquest of Jesus theory of life\\nover its rival theory.\\nBut He does not shut His eyes to the immediate con-\\nsequence of this mode of life to those who adopt it. It\\nwill bring a cross. Indeed, He calls His theory the\\nway of the cross. This, in His mind, is that doctrine\\nof the cross which His followers, having their minds\\nfilled with the Hebrew and Pagan ideas upon which\\nthey had been reared, quickly transformed into the\\ntheory of Expiation. He proposed not to bear the\\ncross for the people, but that they should each take up\\nhis own cross and follow in His steps. But He always\\ndeclares that that way life lies, and death the other\\nway.\\nI have stated in the last paragraph what seems to\\nme to be the points which give the elements of the\\norbit of Jesus teaching in that portion which touches", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0229.jp2"}, "226": {"fulltext": "220 GOD MANIFEST\\nupon human living. These are, the paternal love of\\nGod the kinship of men and the Doctrine of the\\nCross. Are they the dicta of a man or of a God or\\nof a God-man This last alternative has long been a\\nphrase to conjure by. Blind orthodoxy has mumbled\\nit as the pagan, suckled in a creed outgrown, mutters\\nhis Earn Ram Ram But on the other hand it has\\nserved wise and holy men as the fittest short term\\nthey could apply to Jesus Christ. It is a condensation\\nof the phrases by which He habitually describes Him-\\nself, Son of God and Son of Man. These terms upon\\nHis lips seem to be the expression of a complex ex-\\nperience in His own consciousness. 1\\nWhen His sense of being as a man is most intense\\nHe speaks with the most profound sense of Divinity.\\nYet there is clearly no trace or suggestion of mental\\ndisturbance. One has only to listen to His serene self-\\ncontained lucid speech to feel that this madness\\nwould gambol from. What will account for this\\nstrange sense of oneness with God There is nothing\\nin it which resembles the God-intoxication of the\\noriental enthusiast. Nor is there anything which calls\\nto mind Socrates familiar daemon. While His con-\\nsciousness was complex it was clearly single. What-\\n1 But little study seems to have been given to the psychology of\\nJesus. So far as I am aware but one extant book deals with the pe-\\nculiar psychological processes in Him which are indicated by His dis-\\ncourses, replies and actions, and this book not successfully.\\nSee Bernard; Mental Characteristics of Jesus. Also Canon Gore\\nDissertations.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0230.jp2"}, "227": {"fulltext": "GOD MANIFEST 221\\never its component elements may have been they were\\nperfectly fused in a single personality. 1 Whenever He\\nthought, moved or acted, one feels that it was the ac-\\ntion of the whole being. But it is equally clear that\\nHe claimed an essential Divine quality for His words\\nand person which has no parallel among men. The\\nconsensus of human judgment has dismissed as a mad-\\nman or as a blasphemer every other man who has so\\nmuch as intimated a similar claim. It is very note-\\nworthy that both these explanations of His character\\nwere given during His life and that they were both\\nrejected by a community which knew Him well and\\nwas hostile to Him. His own explanation of His God-\\nconsciousness would seem to be plain enough, whether\\nor not it be accepted as true to the facts of the case.\\nHe asserts with much iteration that it was due to His\\nmode of living and that it was open to any other who\\nchose to follow Him. He first uncovered and then\\nresolutely followed that moral energy in Himself which\\nHe asserted to be pre-potent, that motive which ex-\\npresses itself in thought as an absolute confidence\\nin God s fatherliness, and in action by living in love\\nwith one s fellows. His outward life would seem to\\nbe but the exemplification of the fortunes of one who\\nhas achieved such an inward triumph. The force of\\nthings as they are lays upon such a one a cross it\\nI need hardly point ont that the term personal as nsed in\\nspeaking of the Trinity, for example, has little in common with the\\nterm personal as nsed in common speech.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0231.jp2"}, "228": {"fulltext": "222 GOD MANIFEST\\nleads him to death but cannot break the continuity\\nof his existence through and after death, for the rea-\\nson that the force to which he has adjusted himself is\\nmore persistent and more potent than the environment\\nwhich contains him.\\nHere many notions very common among Christian\\nfolk must be definitely abandoned. To think of Him\\nas a self-conscious personality coming to this out-\\nlying world from the seat of God s eternal power re-\\nmote in space, and incarnating Himself in the form of\\nman with an independent self-conscious human soul, is\\nin fact not to think at all. To accept such a piece of\\nmental imagery and call it a mystery is unworthy.\\nMen are prone to sit down at the border of what they\\nchoose to call holy ground under the pretense of tak-\\ning off their shoes when their real motive is intellectual\\nindolence. There is a candor and forthrightness about\\nthe New Testament Scriptures which invites to an\\nexamination not only of what Jesus is, but of how He\\ncame to be what He is.\\nLet one in this reverent and fearless mood open the\\ngospels and he will find himself at home. He will be\\nmet at the threshold with the challenge Behold the\\nMan If he look upon Him long enough, steadfastly\\nenough, and with sufficiently clear sight he will be\\nlikely to cry, My Lord, and my God\\nHe was a man, a Hebrew, a Nazarene, born A. U.\\nC. about 746. His roots were in the crumbling gen-\\nerations. He was a rod of the stem of Jesse. Hereditv", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0232.jp2"}, "229": {"fulltext": "GOD MANIFEST 223\\nand environment wrought in and upon Him as well as\\nanother. Of His early life absolutely nothing is\\nknown. Of His youth a single incident is told which\\nmay very well have happened, or may equally well\\nhave been a pious imagining thrown backward upon\\nHis early life from later years by those who loved His\\nmemory. He comes upon the stage as a man in ma-\\nture life, in response to the summons of a prophet who\\nsternly preached the gospel of Kepentance. To this\\npreaching He at first responds, but after a little pro-\\nnounces it to be inadequate. He lays His axe to the\\nroot of the tree. He substitutes for John s gospel the\\ngospel of the New Life. Kepentance may indeed rid\\nthe soul of parlous stuff, but it will give no guarantee\\nof future purity. It opens no spring of spiritual life.\\nIt is a mechanical process of cleansing. What is\\nneeded is a vital process of growth. The prophet who\\nhad made experiment of his own medicament was the\\nfirst to acknowledge this. He foretells the decadence\\nof his own gospel and the increase of the new one.\\nAnd Jesus declares that great as is the Prophet of Ke-\\npentance the least in the kingdom of life is greater\\nthan he.\\nThat Jesus had slowly and painfully wrought out\\nHis spiritual discovery is plain. He had in the new\\nlife achieved consciousness of His divinity and rec-\\nognized the secret voice of God saying, Thou art My\\nwell-beloved Son; this day have I begotten Thee.\\nBut He held it yet unstably and in spiritual tumult.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0233.jp2"}, "230": {"fulltext": "224 GOD MANIFEST\\nIt must be tested before He could definitely entrust\\nHis fortunes to it. Nothing could be more psycho-\\nlogically accurate than the story of the Temptation in\\nthe desert. The firstborn as well as all his brethren\\nmust face temptation solitary. In the secret place of\\nhis innermost life he must make trial of his new felt\\ndivinity. Will he satisfy his hunger for bread or his\\nhunger for righteousness Will he commit his destiny\\nto those forces which build up the kingdom of the\\nworld and the glory of them Or will he serve the\\neternal force which stirs within him Will he cast\\nhimself down from the spiritual elevation where he is,\\ntrusting that somehow God will bring his life to a\\nright issue The threefold aspect of His Temptation\\nis not exhaustive but it is typical. It attacked His\\nslowly achieved but distinct consciousness of His divine\\nnature. From that time on His life was a constant\\ntemptation. His theory of living was tested by the\\nreactions upon it of social life, of religious institutions,\\nof political arrangements. John, preaching the gospel\\nof Kepentance, could withdraw from all these and fight\\nhis barren battle as well in the wilderness as else-\\nwhere. Jesus Way could only be tested by living,\\nand is possible only in the midst of life. After His\\nfinal storm of doubtfulness and hesitation had subsided\\nHe walked serenely into the market-place, the syna-\\ngogue, the home, the firstborn of a new race, and, in\\nconsequence, the firstborn of the sons of God. Trust-\\ning Himself to the heavenly arms which He believed", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0234.jp2"}, "231": {"fulltext": "GOD MANIFEST 225\\nto be about Elm, He appealed unhesitatingly to the\\ngood will of men. The result of His experiment is re-\\ncorded in the gospels. At once He called for followers.\\nThe condition which He exacted was that each of\\nthem should discover within himself the same confi-\\ndence in God s essential fatherliness, and the same in-\\nexpugnable good will to men which was in Himself.\\nThe Sermon on the Mount was His address to the lit-\\ntle forlorn hope. Some of them it frightened. They\\nwent backward and walked no more with Him. The\\nauthor of Ecce Homo has pointed out with transcend-\\nent subtilty and truth the way in which His Call\\nacted as a winnowing fan in His hand. It winnowed\\nruthlessly. He was seeking for seed from which\\nshould spring a new race of men, and would have none\\nexcept such as possessed the principle of life in it.\\nThat He selected wisely, the issue has show r n, for each\\nlittle one has become a thousand. But it was clear to\\nHim from the first that the conditions of life were such\\nthat, until they should be changed, it would be impossi-\\nble for any one acting as He proposed to retain his life.\\nHe called his working theory of life by the short\\nword Faith. Hardly any word in human speech has\\nsince been so misused. What He meant by it is clear.\\nHe meant that act of the will by which one determines\\nto live by the rule of love and trust. Whoever wills so\\npossesses Faith in proportion to the strenuousness of\\nhis determination. Believing in Him meant the\\nmoral conviction that His Way was a right and prac-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0235.jp2"}, "232": {"fulltext": "226 GOD MANIFEST\\nticable way. The word in religious speech has almost\\nentirely lost its original connotation. It has come to\\nbe practically synonymous with credulity in one con-\\nnection, and with religious emotion in another. One\\ncan see even in the later Epistles, especially those of\\nSt. Paul, the beginning of this change of use. With\\nJesus, believing simply meant the willingness to ad-\\nventure in this world upon a mode of life under the\\ndomination of divine and human love. The difficulty\\nand painf ulness of such a life are so great that one will\\nonly adopt it under the light of a moral illumination\\nequivalent to being born again. He who has achieved\\nit has, in Jesus phrase, come to himself. That is,\\nhe has discovered what is the essential and constant\\nquality in his own nature.\\nThe outcome of this life of faith in the case of\\nJesus is well known. His way was in the face of all ac-\\ncepted manners. He exasperated alike the moralist,\\nthe ecclesiastic, and the conventionally religious man,\\nthe sociologist and the magistrate. If He was right\\nthey were wrong. If His kingdom were to prevail\\ntheirs must needs perish. The world was not without\\na morality. It had a method of conduct evolved from\\nthe experience of the race, stated in terms of juris-\\nprudence, sustained by immemorial custom, fortified\\nby religious observance and ecclesiastical ritual. The\\nrepresentatives of every one of these turned upon\\nHim. He did not attack them or propose any reform\\nfor them. He bore Himself toward them all much as", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0236.jp2"}, "233": {"fulltext": "GOD MANIFEST 22 T\\na man would bear himself toward the fantastic ar.\\nrangements of a village of lunatics in which he found\\nhimself living. Actions which seemed to them\\nnatural and therefore bounden, He declined altogether\\nto perform. His notion of nature was not theirs.\\nConduct which seemed to them unnatural and impracti-\\ncable He demanded and showed. With an amazing\\nappearance of simplicity He assured them that their\\nlaws were unrighteous, their ritual irreligious, their\\nethics immoral, their church a synagogue of satan. He\\ntested all men and all institutions by their actual effect\\nupon the lives of men. He pronounced them and theirs\\nungodly because He found them to be inhuman. The\\nChurch existed for its own aggrandizement. The State\\nhad no ruth. The rich had no bowels of compassion.\\nHe turned away from them all in a sort of divine\\nrage, after heaping maledictions upon them which they\\nnever forgave. He discovered that they were all so\\ncommitted to their mode of living that there was\\nno hope of their accepting His mode. Then He\\nturned to the people, the common people, the average\\nman, who then as always simply accepts existing con-\\nditions of life without deliberately giving bonds to\\nthem. These were sufficiently free to adopt His life\\nof Faith if they chose. At first the}^ heard Him\\ngladly. His display of the beatitudes which lay far\\nalong in the path to which He invited them was allur-\\ning. But when they confronted the Cross which\\nthose must needs carry who trod that path, they fell", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0237.jp2"}, "234": {"fulltext": "228 GOD MANIFEST\\naway. Only a few, whose natures were remotely\\nakin to His own walked with Him. Evil and selfish\\nmen shrank from Him as driven by a magnetic repul-\\nsion. Among all His followers was not one who\\nwould not antecedently have been pronounced good.\\nEven the Magdalene was already sick of her sin into\\nwhich she had been drawn by the excess of her love.\\nIt could not be said of her, Thy sin s not acci-\\ndental tis a trade. The malefactor who hung upon\\nthe neighboring cross was a misguided patriot, brave\\nand devoted enough to have struck a blow in insurrec-\\ntion against that tyranny which his countrymen con-\\ntented themselves with safely cursing. He drew to\\nHim the pure, the tender, the generous, the brave, the\\nspiritually minded. They who had ears to hear heard.\\nFor the rest, having ears they heard not, and seeing\\nthey did not understand.\\nHe bade those who chose to share His life of Faith\\nbecome in every particular like Himself. When\\nthey were struck with the sight of His moral exalta-\\ntion, He bade them surpass the moral point at which\\nHe was, and to be perfect even as their Father in\\nheaven is perfect. When they marvelled at some of\\nHis mighty works he assured them that it was possi-\\nble for them to do even greater works than these. At\\nevery point of His own development He paused to as-\\nsure His hesitating disciples that the way was as open\\nfor them as for Him, and to bid them follow Me.\\nHe declares Himself to be the manifestation of God in", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0238.jp2"}, "235": {"fulltext": "GOD MANIFEST 229\\nman. The burden of His work and life is that if a\\nman will unhesitatingly follow the divine nature which\\nis in him he will come into his own natural inheritance\\nof powers undreamed of and amazing.\\nThat He found Himself able to perform many\\nmighty works seems unquestionable. It is possible,\\nto be sure, to disentangle the person of Jesus from the\\nwhole miraculous setting in which the gospels\\nframe Him. Unitarianism and soi disant Liberal\\nChristianity has essayed the task to do so. They\\npique themselves somewhat upon their success. But\\nthe figure thus separated out, and to which they point\\nsaying Ecce Homo, is so wan, pallid, vague and unsub-\\nstantial that it arouses in the passer-by but a languid\\ninterest. It is easier, upon the whole, to admit the\\nfact of His strange works than it is to account for the\\nhistorical Christ without them. It may well be that\\nsome signs are attributed to Him in the gospel\\nrecord which He did not do and that some marvellous\\nthings which He did do have perished from memory.\\nIndeed, this would seem to be the testimony of the\\ngospels themselves. But that He possessed and exer-\\ncised occult powers appears true. And it seems\\nequally true that in varying degree, His disciples did\\nthe like. It is interesting, but not obligatory, to ex-\\namine and come to a definite belief concerning this\\none or that among His miracles. The essential thing\\nis to find some intelligible rationale of His seemingly\\nunique powers.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0239.jp2"}, "236": {"fulltext": "230 GOD MANIFEST\\nUnthinking traditionalism here looks upon Jesus as\\nGod masquerading in human guise. God is for it the\\nantithesis of Nature. Wherever He appears in na-\\nture a circumference of disturbance surrounds him.\\nNatural processes are interrupted, set aside, or turned\\nbackward at will. If He appear in the person of a\\nman, it is still not a man but God who acts. But this\\nconception empties Jesus nature of all significance\\nand meaning. It was not His explanation of His\\npower, nor does the record of His mighty deeds fit this\\nconception. He speaks and acts constantly as though\\nHe conceived what we call supernatural powers to\\nbe intrinsically natural to any man who would live as\\nHe lived. When He walks upon the water He chides\\nHis friend Peter for sinking. When the disciples con-\\nfessed their inability to heal a lunatic, He upbraided\\nthem as a faithless and perverse lot. He asserts in\\ngeneral that all things are possible to them that be-\\nlieve. If in any instance a disciple makes assay of\\nhis supernatural power and fails, Jesus ascribes the\\nfailure to lack of Faith. Let us now recur to His\\ndefinition of Faith. We will see that it has nothing in\\ncommon with that credulity which is content to\\nstupidly walk blindfold nor with that imaginary act\\nof the will by which it offers to coerce the understand-\\ning into accepting as true that at which the under-\\nstanding rebels. It denotes a working theory of life.\\nIt is the fact of submitting one s self unreservedly to\\n1 Latin persona, i. e. 7 a mask.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0240.jp2"}, "237": {"fulltext": "GOD MANIFEST 231\\nthe goodness of God, and living in inexpugnable love\\nfor one s fellows. Such a manner of life, He teaches,\\nwill, if persevered in, uncover in the individual adopt-\\ning it potentialities which are intrinsically natural\\nto men, but which seem supernatural to the majority\\nbecause their mode of life has no place in it for their\\nexercise. It is a peculiarly Christian faculty only, as\\nHe asserts in varied phrase, because Christians alone\\nare really humane and belongs to Him in complete-\\nness because He is preeminently the Son of Man. It\\nis an appanage of the Christian mode of living. Even\\nJohn the Baptist did no signs. John was not a\\nChristian. He was the consummate fruit of the world s\\nmode of living. His Baptism of Kepentance did, and\\ncan, wash the soul of many foul spots. But the\\nChristian life is the reopening of clogged fountains in\\nthe essential nature of man.\\nWere the miracles of Jesus the works of God or of\\na man I reply, his assumption is that they were of\\nGod because they were the natural expression of what\\nHe asserts to be the divine quality inherent in man.\\nIn Him, this divine faculty had become self-conscious,\\nand by so doing had come to recognize its oneness with\\nthe God-father. For this reason He found it natural\\nfor Him to think and act in such ways as we are ac-\\ncustomed to think natural only to God.\\nHis powers were not absolute or without limit.\\nThey found the frontier of their exercise at the limit\\nof human capacity. There were places and occasions", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0241.jp2"}, "238": {"fulltext": "232 GOD MANIFEST\\nwhere He could not do many mighty works. The\\nlimits which concluded His knowledge concluded His\\npower. Of a certain thing He said that no man\\nknoweth it, not even the Son, but the Father. In a\\nword, from a human child He increased in wisdom\\nand stature and in favor with man and God until He\\ntouched the circumference of human capacity, and\\nmanifested all of God which Humanity is capable\\nof expressing. What more could He? He is, for\\nmen, the perfect expression of God. He manifests\\nall of God that man can contain, or can see. His\\ncontention is that He reaches that divine fullness of\\nlife by carrying to its ultimate the essential nature\\nand faculty of man. He bids men follow Him. St.\\nPaul sees the measure and stature of a perfect man\\nin Christ. He is the firstborn among many\\nbrethren. By the will of a man He overcame the\\nobstacles to the development of a man, and having\\ndone so discovered that He was the Son of God.\\nThen He turns to His brethren and bids them come\\nto themselves, and by so doing discover their common\\nkinship with God.\\nThus He becomes to us Jesus, the Christ, the an-\\nnointed one, His only Son, our Lord.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0242.jp2"}, "239": {"fulltext": "THE DOCTKINE OF THE CKOSS", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0243.jp2"}, "240": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0244.jp2"}, "241": {"fulltext": "XIV\\nTHE DOCTRINE OF THE CROSS\\nIt is because it is of the essential nature of God to\\nbear the Cross that men assume it whenever they\\nawake to their own divineness. It is not easy to ac-\\ncount for the strange reluctance to associate the idea\\nof suffering with God. More sober thought would\\nshow that it must perforce be the constant fact and\\nhabit of his existence. His life must be an eternal\\npang as well as an eternal ecstasy. Suffering is the\\ncorrelative and background of love for any inferior by\\nany superior personality. If the lover love more than\\nthe loved he must suffer in the loving. If the lover\\nbe wiser than the loved he must bear solicitude and\\npain for the ignorance of the loved. If he be better\\nthan the object of his affection he must carry the heavy\\nload of sorrow for the frailties of the loved. Pain is\\nthe sad necessity of parentage. At such time as the sons\\nof God shouted together for joy their Father s burden\\nbegan. Creation involves suffering for God. The\\nfather sitting in his house and aware moment by mo-\\nment of the doing of his prodigal child must bear in\\nhis heart the aching agony of a yearning love which\\nis compelled to bide the time of its fruition. The\\nwhole creation groaning and travailing in pain to-\\n235", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0245.jp2"}, "242": {"fulltext": "236 THE DOCTRINE OF THE CROSS\\ngether must fling the shadow of its agony across the\\nface of the All-Father. Crucified from the founda-\\ntion of the world is not a phrase coined in the busy\\nidleness of philosophy, but the scientific statement of\\nan eternal fact. It is the concomitant of Creation in\\nthe experience of God. Now it has been said above,\\ncreation is to all practical purposes eternal. That is\\nto say, for all human uses thought itself is conditioned\\nupon phenomena. Metaphysics may fancy that it\\ncan conceive of God existing in serene absoluteness\\nbefore the universe was, or as independent upon all\\nphenomena. But if the content of such fancy be\\ncarefully examined it will be found to be empty. It\\nwill be found to contain symbols and not realities.\\nGod, for us, is expressed in terms of Creation. There\\nare no other terms, or, to speak more accurately, we\\ncannot affirm or deny that there are any other terms.\\nJesus assertion is that Creation and the Cross flow\\nsimultaneously out of the essential quality of God\\nwhich is Love. St. Paul intimates that they will\\nultimately be absorbed together when the Son also\\nHimself shall be subject to the Father, that God may\\nbe all in all. Between these two termini the\\nwhole drama of existence is concluded. Within this\\nspan is to be sought, if anywhere, the nature of God\\nand the destiny of man. Jesus doctrine of the Cross\\nis therefore identical with His doctrine of God. He\\nbears His cross, and bids men observe Him the\\nwhile, declaring that he that hath seen Him hath", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0246.jp2"}, "243": {"fulltext": "THE DOCTRINE OE THE CROSS 237\\nseen the Father. For fatherhood and pain, love and\\ncross-bearing are bound up together. The crowning\\nfact of His life stands as the convenient expression\\nfor the whole of it. His nativity, baptism, fasting\\nand temptation, His agony and bloody sweat, His\\ncross and passion are all suffrages in the litany of His\\nlife. The Cross is the portable formula for their\\ntotality. In this supreme fact He claims to be the\\nmanifestation of the Father. He declares, in effect,\\nthat suffering is the penalty of loving; that it is\\nthe expression of loving that it is the weapon\\nof love that by it love conquers that this is\\ntrue for men because it is true of God, and be-\\ncause men share the nature of God being His\\noffspring. While He lived, a few who were near\\nto Him believed Him. But even their belief seems to\\nhave been produced more by the contagiousness of\\nHis personality than by a clear apprehension of His\\nTruth. Those in the wider circle who gathered about\\nHim soon deserted Him. Even the most intimate\\ngroup were in the end staggered at the actual cruci-\\nfixion, though they had in their theory accepted it as\\nthe legitimate outcome of His Way. His reappear-\\nance brought them together again, but in a perplexed\\nand bewildered mood. He had given them a truth\\nconcerning the fundamental fact of existence a way\\nof procedure which He Himself walked in, and which\\nHe declared to be intrinsically Life but they were\\nslow of heart to believe that the obligation of all", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0247.jp2"}, "244": {"fulltext": "238 THE DOCTRINE OF THE CROSS\\nthese was in the nature of things. It has often been\\nasserted that His disciples received from Him His\\nTruth in formal propositions, apprehended it clearly,\\nand passed it on unimpaired to their successors. The\\nrecord itself shows that this was not true. They\\ncomprehended Him but partially. In great part they\\nmisconceived Him altogether. They were far more\\nclear as to His Way than they were concerning His\\ntruth. They could and did adopt that mode of living\\nwhich was His, and which led them as it had Him to\\nthe cross or to the lions. But of the Truth upon\\nwhich His Way was based they had but partial un-\\nderstanding. Indeed, He Himself affirms that they\\nwere not equal to it, and that it could only be made\\nknown slowly by the operation of the spirit which He\\nwould leave behind Him. The facts of Christianity\\ncame first the theory followed haltingly. He had\\npreviously announced as the law of the case that he\\nthat doeth My will shall learn of My Doctrine\\nwhether it be of God.\\nBut the life of Jesus Christ is an event in time. Of\\nnecessity it had relations to the time when, the place\\nwhere, and people in whose presence it was lived.\\nAll these helped in some ways and in others hindered\\nthe clear shining of His light. How they helped has\\noften been remarked upon, how they hindered has\\nbeen but little noticed. The movements of human\\nhistory prepared a way before Him, but they also\\nplaced obstacles in the path which were as real as", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0248.jp2"}, "245": {"fulltext": "THE DOCTRINE OF THE CROSS 239\\nthose which had previously barred His coming. His\\nTruth was conditioned by the capacities of those to\\nwhom it was spoken. The hearts of many were\\nturned to Him, but the minds even of these were\\nlargely preoccupied with ways of thinking foreign to\\nHis way. After He had gone His followers essayed\\nto formulate and champion His Truth. To do so they\\nexpressed it in the terms with which they were fa-\\nmiliar. In some ways these terms were inadequate,\\nin some ways they were faulty. Human speech had\\nto be dealt with as the missionary in our day is com-\\npelled to deal with the meagre languages of the pagan\\ntribes to whom he wishes to preach. Their vocabu-\\nlary had no words for his ideas. He has to re-create a\\nlanguage before he can impart his message. If he try\\nto use the terms they have his message is cramped\\nwithin them or defiled by them.\\nThe fatal though unavoidable error was the attempt\\nto express Jesus Doctrine of the Cross in the termi-\\nnology of the Hebrew ideas of sacrifice. His doctrine\\nof God crucifying Himself was wide as God. Their\\nnotion of expiation was narrow as Judaism. His\\nTruth came down from God. Theirs came up through\\nfetishism from primitive savagery. His was the ex-\\npression of God s true disposition. Theirs was the\\nexpression of human fear and cunning. I am from\\nabove, ye are from beneath, was His dictum to the\\nJews. But, unfortunately, the Hebrew sacrificial\\nterms had a certain superficial fitness when applied to", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0249.jp2"}, "246": {"fulltext": "240 THE DOCTRINE OF THE CROSS\\nJesus life. There was blood in both. There was\\npain in both. Thus their essential antagonism was\\nobscured. St. Paul the theologian of the early Church\\nstrains to make the imagery of expiation fit with\\nJesus Truth and is constantly perplexed and perplex-\\ning. 1 His clear conception of the spirit of Christ\\nstrives to find expression in the terms of his inherited\\nthought, and bursts the formulas which still constrain\\nit. The writer of the Epistle to the Hebrews con-\\ncludes it altogether within those formulas. 2 The in-\\nstinct of the early Christians refused to accept those\\nstatements, and the Epistle found no place in the New\\nTestament Canon until that instinct had been dulled.\\nBut the Hebrew thought of expiation, which was itself\\na survival from an early savagery, thus became the ac-\\ncepted vehicle for the expression of Jesus doctrine of\\nthe Cross. The ancient Liturgies embody the idea\\nbecause they were ancient. Formulated by those who\\nwere reared in Judaism, or in Paganism, whose idea\\nof expiation they expressed they have perpetuated the\\nconfusion which has for so many centuries obscured\\nthe central Truth of Jesus. The same Hebrew-\\nPagan rationale of Christ s work early became fixed\\nin Christian Theology. The Catholic Creeds do not\\ncontain it, and to this fact above all else they owe\\ntheir universal acceptance. But in the more formu-\\nlated Systems it has been for fifteen centuries the\\n1 Pfleiderer Influence of St. Paid, etc., passim.\\n2 Rendal; Theology of the Hebrew Christians.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0250.jp2"}, "247": {"fulltext": "THE DOCTKIXE OF THE CROSS 241\\norganizing principle. Chrysostom, Augustine, Thomas\\nand Anselm, each in his own time and sphere of in-\\nfluence formulated it and fixed it more and more\\nfirmly in the popular Christian mind. It finds at once\\nits simplest and most naive expression in the Eoman\\nMass. It is equally present, though mixed with other\\nelements, in the Anglican Communion Office. It is\\nthe underlying theology of the Salvation Army. But\\nthe Christian consciousness has never been easy under\\nit. Whenever the spirit of life which was in Jesus\\nChrist has been strong, this pagan conception of God\\nand His attitude toward men has receded. It has\\nfailed signally as a motive power for righteousness of\\nlife. Where it has been presented by the missionary\\nas the good-news of Jesus it has appealed to a mer-\\ncenary motive, and led those who accepted it to attempt\\nto escape from a threatened peril. For such security\\nthey have been willing to pay only a minimum of\\nself-sacrifice, and to accept but a formal restraint upon\\nconduct. To make the appeal successful it has been\\nnecessary to depict in lurid and fear compelling\\ncolors the torments of hell. In all its transmutations\\nthe idea has remained in substance the childish at-\\ntempt of the savage to placate or buy off the wrath\\nof a maligant and offended god. This is equally true\\nwhether the victim be thought of as a breadfruit\\noffered by a squalid Papuan, a bull by a Judean priest\\nupon a brazen altar, or a Man at Golgotha by the un-\\nwitting jplebescite of a race. The essence of all is the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0251.jp2"}, "248": {"fulltext": "242 THE DOCTRINE OF THE CROSS\\nsame. It is the proposal to purchase from the Al-\\nmighty by gifts a release from the penalty of wrong\\ndeeds. Many influences are now at work to banish\\nand drive away this ancient superstition to that evil\\nplace of ignorance and fear from which it first\\nemerged. In the first place, the origin and growth of\\nthe idea of Sacrifice has begun to be studied. 1 It has\\nbut lately dawned upon us that races of men are upon\\nearth now at every stage of development. There are\\nstill Edens in which Adams are even now beginning\\nto know good and evil. The counterparts of Abraham\\nand Moses and David and Ezra live and have lived at\\nmany places. At a certain primitive stage of progress\\nthis notion of expiation begins to show itself always.\\nIt marks a stage of intellectual and moral forwardness.\\nIt is of the world s childhood. It gathers about it-\\nself a cult. It starts with the raw meat proffered to\\nan obscure idol, and survives in the adult race until it\\nbe outgrown. So far from being a system revealed to\\nIsrael from above, it is seen to be a common trait of\\nall people at a certain stage of their immaturity.\\nAgain, and more specifically, the more careful\\nstudy of the Bible has made it evident that the Sacri-\\nficial System did not in point of fact hold the place\\nin Hebrew history which has been traditionally\\nassigned to it. 2 This is purely a question of fact.\\n1 Spencer Data of Ethics, Lubbock Primitive Races, Quatrefages;\\nThe Human Species, etc., etc., etc.\\n2 Colenso Wellhausen; Robertson Smith Driver Briggs, etc., etc.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0252.jp2"}, "249": {"fulltext": "THE DOCTRINE OE THE CROSS 243\\nFrom investigation it thus appears to be demonstrated\\nthat Moses, instead of being the founder of a complex\\nand symmetrical system of Sacrificial Eitual did but\\nlimit within the narrowest bounds possible to him a\\nhabit of belief and worship which his people had in\\ncommon with all peoples of like time and progress.\\nLike all prophets he strove to lift them to a higher\\nand truer idea of their real relation to God; and,\\nlike all wise men he allowed some things owing to\\nthe hardness of their hearts. It now appears that\\nthe System attributed to him was not in fact intro-\\nduced in his time nor for many centuries afterward\\nthat it cannot claim either his sanction or the sanc-\\ntion of God that the line of development in which\\nhe and the Prophets who succeeded him strove to\\nlead this people, was one which was obstructed at\\nevery step by the survival of this Pagan ideal; and\\nthat, finally, the gorgeous Sacrificial System itself\\ncame into existence as a recrudescence of a creed\\noutworn. So far, then, from being the ante-type\\nof Christian worship, it seems to have been but a\\npseudo development which perished of its own faulti-\\nness. Jesus was priest of the order of Melchisedek\\nwhich is king of peace. Moses and the Prophets, not\\nAaron and the Prophets, are in the line of His ascent.\\nAgain, the generation which has thus come into the\\ntruth in the study of Anthropology and Biblican Crit-\\nicism is the same one which has displayed an alto-\\ngether unique solicitude to discover the secret of", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0253.jp2"}, "250": {"fulltext": "244 THE DOCTRINE OF THE CROSS\\nJesus power and to translate His spirit into actual\\nlife. It is most significant that the interest of the\\nChristian world has turned away from the study of\\nformal Theology to the study of the Life of Christ.\\nIt seems to be becoming convinced that a false start\\nhas been made long ago, and seeks to regain that\\nplace where the paths diverge in order to follow the\\ntrue one under the guidance of Jesus. The religious\\nthought of our time is determined to find its way back\\npast the Tridentine or Keformation System, past the\\nmedieval traditions, past the Catholic Creeds, refuses\\nto pause with Paul, clamors for the very words of the\\nMaster. It would see Jesus. The names most\\nwidely known in the Christian world of this age\\nwhether among scholars or people are, Strauss, Bauer,\\nKeim, Edersheim, Farrar, Stalker, Drummond, Bruce,\\nBrooks. And all for the same reason. They intro-\\nduce their readers directly to Christ. They have the\\nzeal of a first quest. If Christendom really believed\\nthat it had already in possession His secret this interest\\ncould not be awakened. The most epoch making\\nbook in the religious world for centuries is JEcce Homo.\\nEvery fresh attempt to learn Christ s secret is inspired\\nreally by the deep conviction that for some reason and\\nin some way it has been lost or overlooked. Can it\\nbe true that this is the situation\\nIt is certainly the fact that each denomination of\\nChristians believes that every other one has in some\\nway missed the Truth as it is in Jesus. The Catholic", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0254.jp2"}, "251": {"fulltext": "THE DOCTRINE OF THE CEOSS 245\\nbelieves this of the Protestant. The Protestant\\nbelieves this of the Anglican the Anglican believes\\nthis of both and the Oriental believes this of all.\\nMay it be that what they all believe is true Does\\nnot the very existence of the belief vindicate its cor-\\nrectness While they all agree substantially upon\\nthe facts of Jesus career and receive the same record\\nof His word, they disagree utterly upon the true\\nsignificance of these deeds and the interpretation of\\nthese words. What will account for these disagree-\\nments but the theory that they have all alike misin-\\nterpreted Him And if this be true, or if it be only\\npartially true, what remains to be done but to go back\\nto the beginning and start afresh? This may be a\\nhumiliating thing to do. For great multitudes of\\nChristians it may be an impossible thing to do.\\nNevertheless, it would seem that we have come to the\\nplace where no other course is open.\\nWhen we come to see that the whole nexus of sac-\\nrificial ideas are but the survival of Paganism, and\\nJudaism, that its underlying idea is false and immoral,\\nunworthy of man and untrue of God when we see\\nthat the Sacrificial System was an intrusion into the\\ncourse of Hebrew development and an obstacle to its\\nnatural movement when we see that the Prophets\\ndenounced it as paltry and hurtful when we see that\\nJesus held aloof both from its facts and its phrases\\nwhen we see how and when and why it fastened itself\\nupon the Christian Society, surely we must be ready", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0255.jp2"}, "252": {"fulltext": "246 THE DOCTRINE OE THE CROSS\\nto abandon it, and to seek some truer rationale of the\\nburdened life and painful death of Christ. It may be\\nas well to confess that the task will not be an easy\\none. For in Epistles and Missals, in Liturgies and Con-\\nfessions and Sunimge, the substitutionary idea holds the\\nfield. They all reek of blood They all conceive of\\nsalvation as a commercial transaction. It is a com-\\nmodity bought with a price. But then, Jesus real\\ndoctrine of the Cross is also entangled with them all.\\nThis has given them their viability. The task now is,\\nin a word, to disentangle the Cross from the Altar.\\nWhat, then, is Christ s Doctrine of the Cross It\\ncannot be more simply stated than in His own phrase\\nu If any man is willing to come after Me, let him\\ntake his cross and follow Me for whosoever would\\nsave his life shall lose it, and whosoever is willing to\\nlose his life shall find it. All His words are but the\\nexpansion of this which He announces as an eternal\\ntruth. It is true, He says, of Himself, of men, and of\\nGod. The starting-point of His doctrine is the fact of\\npain and evil in the world. Heretofore, He says, when\\nmen have tried to resist evil, they have tried to beat it\\nback as they would repel a hostile foe, by force. Re-\\nsist not evil. To attempt escape from it by resistance\\nis as futile as to try to cure a burn by applying fire.\\nHis Sermon on the Mount is His Pronunciamento.\\nLet evil break itself against you do not break your-\\nself against it, is His secret. And this whether evil as-\\nsails in the form of pain or of wrong. If it be pain,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0256.jp2"}, "253": {"fulltext": "THE DOCTEINE OF THE CEOSS 247\\nturn upon it with love for God, and its sting is gone.\\nIf it be wrong, turn upon it with love for men, and\\nthe wrongdoer will be disarmed. Says Mr. John\\nFiske,\\nIn the cruel strife of centuries has it not often\\nseemed as if the earth were the prize of the hardest\\nhearts and the strongest fist To many men the\\nwords of Christ have been as foolishness and a\\nstumbling-block, and the Ethics of the Sermon on the\\nMount have been openly derided as too good for this\\nworld. In that wonderful picture of modern life\\nwhich is the greatest work of one of the greatest seers\\nof our time, Victor Hugo gives a concrete illustration\\nof the working of Christ s method. In the saint-like\\ncareer of Bishop Myriel, and in the transformation of\\nhis life-work in the character of the hardened outlaw,\\nJean Valjean, we have a most valuable commentary\\nupon the Sermon on the Mount. By some critics who\\nwould express their views freely about Les Miserables,\\nwhile hesitating to impugn directly the authority of\\nthe New Testament, Monseigneur Bienvennu was\\nunsparingly ridiculed as a man of impossible goodness,\\nand a milksop and fool withal. But I think Victor\\nHugo understood the capabilities of human nature and\\nits real dignity better than these scoffers. In a low\\nstate of civilization Monseigneur Bienvennu would\\nhave had small chance of reaching middle life. Christ\\nHimself, we remember, Avas crucified between two\\nthieves. It is none the less true that when once the\\ndegree of civilization is such as to allow this highest\\ntype of character, distinguished by its meekness and\\nkindness to take root and thrive, its methods are in-\\ncomparable in their potency. The Master knew full\\nwell that the time was not ripe, that He brought not\\npeace but a sword. But He preached, nevertheless,\\nthat gospel of great joy which is by and by to be\\nrealized by toiling humanity, and He announced ethical\\nprinciples good for the time that is coming. The", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0257.jp2"}, "254": {"fulltext": "248 THE DOCTRINE OF THE CROSS\\ngreat originality of His teaching, and the feature\\nwhich has given it its hold upon men, lay in the dis-\\ntinctness with which He conceived a state of society\\nfrom which every vestige of strife, and the behavior\\nadapted to ages of strife, shall be forever and utterly\\nswept away. Through misery which has seemed un-\\nendurable, and toil that has seemed endless, men have\\nthought on that gracious life and its sublime ideal, and\\nhave taken comfort in the sweetly solemn message of\\npeace on earth and good will to men.\\nAll this is true and admirable but much more is true.\\nJesus announced His ideal of life, not at all as the\\npractical solution which a wise man might give to the\\nproblem of conduct. He announced it as the very\\nWord of God. He declares that light and life and\\nwisdom are the fruit of love and this because God\\nhas made things so, and because He is so Himself.\\nIf ye believe in Me, keep My commandments. I\\nhave but one commandment thou shalt love the\\nLord thy God with all thy heart and soul and mind,\\nand thy neighbor as thyself. To obey this com-\\nmandment is equivalent to taking up the Cross.\\nLove, the Cross, and Life, are the motive, the means,\\nand the end of existence for all who share the nature\\nof God. Whether it be in the person of Jesus Christ\\nagainst whom Hebrew malignity wrecked itself, and\\nbecame forever after impotent or Stephen against\\nwhom Pharisaic hate destroyed itself; or Poly carp\\nwhose love quenched provincial rage or Telemachus\\nagainst whom luxurious cruelty broke itself or of\\nthat innumerable multitude out of every tribe and", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0258.jp2"}, "255": {"fulltext": "THE DOCTRINE OF THE CROSS 249\\ntongue and kindred under heaven who by patient\\ncontinuance in well doing have won their enemies, by\\nthese and by their method have been won the only\\npermanent triumph so far gained.\\nThe Cross of Christ is not an isolated monument ris-\\ning out of the confused and purposeless waves of life s\\nocean whereto shipwrecked mariners may cling for\\nrefuge. It is the sailing directions by which the\\nvoyager guides his craft throughout his whole course.\\nNot they who look only to the Cross for salvation,\\nbut they who take up the Cross and follow Him\\nare Christians. The first is a mercenary sentiment\\nwhich defeats itself the second is the divine mode of\\nlife for men. He that saveth his own life, shall lose\\nit and he that loseth his life for My sake and the\\ngospel s shall save it.\\nFor the gospel s sake. This was His motive. For\\nits sake He laid down His life. He declared that His\\nlaying it down was an act of deliberate choice. I\\nhave power to lay it down, and I have power to take\\nit up again. It is an area where no compulsion can\\noperate. Every man has the same power to lay down\\nhis life, and if he repent the determination when he\\nbegins to feel the cost, to take it up again. Jesus laid\\ndown His life before the world s evil for it to work its\\nwill upon. He steadfastly refused to save it by taking\\nit out of the way of the world s evil. It was easy to\\nsee what the immediate result would be. He must\\ngo to Jerusalem, and suffer many things, and be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0259.jp2"}, "256": {"fulltext": "250 THE DOCTRINE OF THE CROSS\\nkilled. Of course He must. He had started upon a\\nWay which led there naturally. He must follow it to\\nthe end, or else abandon it and turn back. The com-\\npulsion is always from within. The hard and unrea-\\nsonable conditions of life may hold the witless rustic\\nSimon the Cyrenian and compel him to bear a cross.\\nBut such a misfortune is an isolated incident without\\nspiritual consequences. Jesus Doctrine of the Cross\\nis this God suffers because God is Love men are\\nthe sons of God, inheriting His nature; they come\\ninto their inheritance and become masters of life only\\nthrough Love and the Cross is the necessity of Love.\\nAnd so, He suffered under Pontius Pilate, was\\ncrucified, died, and was buried.\\nWe have seen above that Jesus Way led Him into\\nthe possession of a more abundant and potent life\\nthan any other has shown. This brought Him into\\nrelation with the physical environment of life. The\\nfountain of living flowed so abundantly in Him that\\nit was at least once able to pour itself over the\\nwheel broken at the cistern in the body of his dead\\nfriend Lazarus, and set it moving again. It flowed so\\npurely that it was able to distil clean blood into\\nleprous veins. When virtue went out of him it\\nstaunched the unclean wasting of an inform woman s\\nlife lifted the paralytic who could by no means raise\\nhimself up clarified the thick humors of the blind\\nbrought vigor to the distorted legs of the cripple;\\nwoke the little maid from the sleep of syncope into", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0260.jp2"}, "257": {"fulltext": "THE DOCTRINE OF THE CROSS 251\\nthe fresh joy of living. And, in a measure, His dis-\\nciples did the like. They all did it by touch, by im-\\npartation, by contagion. Was this Natural or\\nSupernatural I reply, the antithesis is not legiti-\\nmate. He assumes that these and greater works than\\nthese were natural to men of their sort. They but\\nacted in character. His Disciples were men who\\nby following Him had also become partially conscious\\nof like endowments. These powers, He declared, be-\\nlong to the real nature of man. They are unsus-\\npected, latent, to all practical purposes non-existent in\\nthe ordinary man. They are awakened into con-\\nsciousness and quickened into potency by moral\\nprocesses. He calls this moral process Faith, and\\nrefers to it as His Way. Oh ye of little faith,\\nHe cries to them when they stand helpless in the\\npresence of the epileptic whose father begged for\\ncure. These signs shall follow them that believe,\\nthey shall cast out devils, they shall speak with new\\ntongues, they shall take up serpents, if they drink any\\ndeadly thing it shall not hurt them, they shall lay\\nhands on the sick and they shall recover. That is to\\nsay, the new type of man whom he reveals and who\\nis produced from the ordinary type by His Way shall\\nbe, to such extent as He pursue that Way, freed from\\ncertain physical limitations, and possessed of physical\\npotencies quite unique. They will have life and have\\nit more abundantly. This life will naturally safe-\\nguard its possessor against many ills, and he will be", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0261.jp2"}, "258": {"fulltext": "252 THE DOCTRINE OF THE CEOSS\\nable to share his abundance at a cost to himself\\nwith the needy. He does not intimate that they will\\nbe freed from the constant laws of growth, decay and\\ndissolution. But that by becoming preeminently\\nhumane they will be able to resist such evils as flesh\\nis not heir to but stands exposed to while it starves\\noutside its legitimate inheritance. He says to the\\nsick of the palsy, Thy sins be forgiven thee. He\\nassociates physical disease with moral lesion. Moral\\npurity is, to His mind, the prophylactic against dis-\\nease. It is also the vix medicatrix. According to\\nthe record, those nearest to Him, and while they were\\nsustained in their moral exaltation by His presence\\nand contagion, found themselves possessed of strange\\npowers, to their exceeding great amazement. Lord,\\neven the devils are subject to us, they report upon\\ntheir return from an excursion. The same signs\\nshowed themselves in a few after he passed away.\\nBut they became more and more infrequent, and\\nfinally passed away as the Christians declined from\\ntheir high moral exaltation and Christianity became a\\nReligion instead of a new power of living. Their\\nplaces came to be occupied by the fantastic miracles\\nof the middle ages. When the Church as an organiza-\\ntion fell away from His Way its members began to\\nlack His Life. It took up the sword instead, and all\\nunconsciously committed spiritual suicide.\\nBut for one who held steadfastly to His Way of the\\nCross the issue was Life, a life which physical dissolu-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0262.jp2"}, "259": {"fulltext": "THE DOCTRINE OF THE CROSS 253\\ntion was powerless to touch. Therefore, He rose\\nagain from the dead. To such an one death is an\\nincident, an episode. He has anticipated it. The\\nlife which was in Him had been strong enough to\\nbuild up for itself a spiritual body, organized in ad-\\nvance in sufficient stability to survive the shock of\\nphysical dissolution. The life had become the seed\\nfrom which springs the new body. The body is\\nnot that body which shall be but some other and\\nGod giveth to every seed its proper body. So\\nJesus reappeared in a body in His own body in the\\nbody which belonged to Him in that stage and progress\\nof Life. From the record it is plain that it both was\\nand was not that body which had been. Physical\\nidentification is only possible where physical tests can\\nbe applied. In the nature of the case the laws of\\nmatter, as we know matter, are not available here.\\nIt is conceivable, and indeed likely, that the distinc-\\ntion of material and spiritual which we make\\nbetween the life which now is and that which is to\\ncome, is an unwarranted one. Probably they are\\nboth conditioned by matter. Many things indicate\\nthat we are on the brink of discoveries in matter\\nwhich will compel a readjustment of all our defini-\\ntions. 1 But at all events, no question of material\\nidentity as we now conceive of matter has any place\\nin the doctrine of the resurrection. Jesus career is\\nconsistent throughout. By the perfection of His\\n1 Dolbear Matter, Ether and 3Iotion.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0263.jp2"}, "260": {"fulltext": "254 THE DOCTRINE OF THE CROSS\\nhumanity He became conscious that He was the Son\\nof God. By taking up God s manner of life in His\\nperson of a man He found the Cross upon Him as\\nupon the Father. By walking steadfastly in the Way\\nof the Cross He found Himself filled with an inex-\\npugnable Life. By the power of the life which was\\nin Him He passed through the shock of dissolution\\nundisturbed. Being then free from the conditions of\\nmaterial existence He moved without let or hinder-\\nance alike into hell and into heaven. In all alike He\\nwas a Son of Man and a Son of God, and manifested\\nthe inherent nature and capabilities of both.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0264.jp2"}, "261": {"fulltext": "THE OTHEE LIFE", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0265.jp2"}, "262": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0266.jp2"}, "263": {"fulltext": "XV\\nTHE OTHER LIFE\\nIt would hardly be too much to say that belief in a\\nfuture life came into human thought as a result of the\\ncareer of Jesus. While it is true that a vague, form-\\nless, phantasmal notion of the persistence of the indi-\\nvidual after death did obtain in places before him, and\\nhas been entertained beyond his sphere of influence,\\nstill it is true historically that the belief in a future\\nlife owes all its clearness, form, and practical effi-\\nciency to the contribution which he made to it.\\nBefore him the belief, where it amounted to a belief,\\nwas practically inoperative on account of its vague-\\nness. In the Homeric poems, for example, the ghosts\\nof the departed were thought of as thin shadows of\\ntheir former selves, shivering in the twilight of the\\nUnderworld. Even Achilles, to whom is assigned\\nthe kingship among the shades, is represented as\\ndeclaring that he would rather be the meanest slave\\non earth. When Yirgil depicts the condition of the\\nshade of Anchises, his picture is indeed more definite\\nthan that drawn by Homer, but it is doubtful if its\\nvery distinctness does not introduce a grotesque ele-\\nment which makes it all the more difficult to receive.\\nThe immortal dialogue in the Phaedo shows Socrates\\n257", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0267.jp2"}, "264": {"fulltext": "258 THE OTHER LIFE\\nand his friends groping in the same vague shadow.\\nIn the master s mind was alternately faith crossed\\nby doubt and doubt crossed by faith. His abstract\\nargument for immortality seems conclusive enough\\nqua argument, but it eludes all attempt to picture\\nbefore the imagination the concept with which the\\nargument is concerned. The same helplessness marks\\nthe thought of future life in those places where it\\nappears in the Old Testament. It may be said with-\\nout much fear of successful contradiction that no\\nappeal is ever taken in the Old Testament from the\\nlife which now is to that which is to come. No possi-\\nbility of either bliss or calamity there is ever urged as\\na motive to modify conduct here. And this, notwith-\\nstanding that a vague belief in the fact of a continued\\nexistence beyond the grave was widely entertained.\\nThe reason is plain. The belief lacked form. The\\nquestion, with what body do they come remained\\nunanswered. Lacking an answer to this the belief in\\nimmortality remained an inoperative fancy. The\\ntranscendent influence of Jesus here is owing to the\\nfact that He has supplied a thinkable form for what\\nwas before an elusive even though persistent instinct.\\nIt is well to learn once for all that no conscious\\nbeing can exist, or be conceived of as existing, except\\nas such a being express itself in terms of matter. For\\nconsciousness is not possible to any subject except as\\nsuch personality is reflected back upon itself from\\nsomething different in kind from itself. That from", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0268.jp2"}, "265": {"fulltext": "THE OTHER LIFE 259\\nwhich alone such reaction can come to Spirit is Matter.\\nIn each personality the spirit asserts its being in self-\\nconsciousness, but this consciousness of self is simply\\nthe expression in terms of spirit of the constant law\\nthat action and reaction are equal and in opposite\\ndirections. The spirit can only arouse consciousness\\nof self by pressing against something which is not\\nspirit. It acts outwardly from its own centre, and the\\nreaction is consciousness. The spirit can only be\\naware of itself in its successive moments through the\\nmedium of a body. 1 Jesus has made the belief in\\nimmortality available by giving it a body. This\\nopens the question How are the dead raised up, and\\nwith what body do they come There has been a\\nstrange hesitation in accepting the answer which St.\\nPaul gives to the question. His reply is, substantially,\\nfirst, that the body that shall be is not materially\\nidentical with the body which now is and\\nSecond, that there is provision in the universe to\\nfurnish forth the spirits which live with bodies com-\\nposed of matter spiritual. 2 With the first of these\\n1 If it be objected that this reasoning implies the eternity of the\\nphysical universe as the condition of God s self -consciousness, it is\\nsufficient to reply that so far as our capacities of thought are con-\\ncerned this is true. Whether it be true absolutely or not, one\\ncannot either affirm or deny, for he cannot formulate to himself the\\nalternative proposition. One cannot think of God without having\\nin his mind the material universe as a background against which\\nhe sets the concept of God. If any one doubt this, let him make\\nthe experiment.\\n2 1 Cor. xv. 35-50.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0269.jp2"}, "266": {"fulltext": "260 THE OTHER LIFE\\nstatements the modern world is in hearty agreement.\\nIt is so evident that flesh and blood cannot inherit\\nthe kingdom of God, that the world of to-day will\\nsooner throw away all belief in a future existence\\nthan entertain the crude notion of a physical resur-\\nrection. The qualities of the human body have come\\nto be well understood, and it is seen that immortality\\nis not only not one of them, but that it is something\\nwhich cannot be impressed upon it.\\nThe beliefs concerning the future of death which\\nhave long held the field are three. Either men have\\ntried to think of disembodied spirits as passing on and\\nenduring (Plato, Augustine, Spinoza, Fiske,) or, they\\nhave thought that the spirit and the body break up to-\\ngether and go out together into chaos (Moleschott,\\nYirchow, Heackel, Burmeister, Darwin,) or, they have\\nthought of the material body being regathered after\\ndisintegration and endowed with immortality, (Cur-\\nrent, so-called Orthodoxy This last has come to be\\nthe belief of the great mass of Catholics probably\\nalso that of the rank and file of Protestants. A little\\nsteady reflection will show that none of them can be\\nthe truth. To consider them in their order, a disem-\\nbodied spirit is simply an unthinkable pseudo-concept.\\nAnd again, the quality of immortality cannot be pre-\\ndicted of a physical body. And finally, to think of the\\npersonality ceasing with the dissolution of the body is to\\nconceive so palpable a violation of the constant law of\\nthe persistence of force that it is becoming increasingly", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0270.jp2"}, "267": {"fulltext": "THE OTHER LIFE 261\\nhard to believe it. One can see what the physical en-\\nergies of a man are, or at least, how they act and. into\\nwhat they are transformed when death intervenes.\\nThey can be weighed, traced, accounted for in terms\\nof physics. But the psychic energy which has been\\nimplicated with them demands equally honorable treat-\\nment. If that energy be quenched it must needs be\\nby a force which is akin to it. When it disappears its\\nexit must be accounted for in terms of some equiv-\\nalence. It is difficult to think that the psychic energy\\nwhich has taken to itself a natural vesture moulded to\\nits uses, and renewed so many times in the course of\\nlife, will suddenly find itself shivering in naked im-\\npotence to clothe itself and perish for want of a gar-\\nment. It is easier to believe, in the abstract, that\\nthere is a spiritual body as there is a natural body\\nand that as we have borne the image of the earthly\\nwe shall also bear the image of the heavenly. The\\ndifficulty all along has been to conceive of a body fit-\\nted for the next stage of the soul s existence. There\\nare many indications that physical science itself is\\nabout to bring relief to our thought.\\nOne of the results of the modern study of Physics\\nis that it has compelled us to reopen our accepted def-\\ninitions of Matter. It is being found not to be the\\ngross stuff which Plato miscalled it. The studies\\nof Lord Kelvin, Hemlholtz, Langley, Dolbear, and\\nTesla and a host of others have transformed our\\nconception of the material universe. There is the", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0271.jp2"}, "268": {"fulltext": "262 THE OTHER LIFE\\nmatter which we see, feel, touch, weigh, of which our\\nsenses take cognizance and there is also the ethereal\\nmatter with which all space is filled, with which our\\nworld is interpenetrated, which obeys laws of its own,\\nand which mocks at the limitations of our physical\\nlaws. For an instance, let one reflect what happens\\nwhen light passes through a block of glass. Light is\\na specific form of undulation in a material medium.\\nThe waves start from the sun millions of miles away,\\nchase one another through what we mistakenly have\\ncalled empty space, and sweep through the mass of\\nglass, one of the densest forms of matter, as water\\nflows through a sieve. The waves are propagated\\nthrough a material medium. The ether which trans-\\nmits them, and which transmits another wave form\\ncalled magnetism, and still another called heat, is at\\nonce dense and tenuous, potent and subtile. Matter it\\nis, demonstrably, but matter of a sort which defies all\\nour definitions. But it is clearly stuff of such a char-\\nacter that if by any means a body might be fashioned\\nof it for a human spirit, such an embodied and con-\\nscious personality, while still in the sphere of Nature,\\nwould be in a region which, as related to the one in\\nwhich we move, might fairly be called supernatural.\\nIt would not be unclothed but clothed upon. A new\\nmode of existence would be opened up to such a per-\\nson. It would be a materially conditioned existence\\nof course, but as we have seen, no other mode of ex-\\nistence is conceivable.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0272.jp2"}, "269": {"fulltext": "THE OTHER LIFE 263\\nThere is a strange tendency to miss what is the real\\nquestion at stake in all our discussion concerning a\\nfuture life. It is not the question of absolute immor-\\ntality. Absolute immortality can never be predicted\\nof anything but God the Absolute. The simple prob-\\nlem before us is to find some bridge by which to pass\\nfrom the life that now is to a succeeding one. That\\none may not, and by all analogy will not, be endless\\nor indefeasible. The question of its duration and of\\nits conditions will arise only for those who are in it if\\nany such there can be. But at present one can only\\nfeel like a man crossing a quaking bog, his only task\\nbeing to find a new standing ground as he feels sink-\\ning under him the last tussock in sight.\\nThe possibility to survive the shock of physical dis-\\nsolution and to move on in a continuous existence is\\nspoken of in the New Testament as Life. It is de-\\nscribed as eternal, with reference not to its duration\\nbut to its quality. It is not conceived of as the com-\\nmon and natural element of all men, but as something\\nwhich is to be striven for strenuously, and which may\\nbe attained, or may not, as the case may be.\\nThe notion that every human being is compounded\\nof a body which is perishable and a soul which\\nis intrinsically immortal, is a Pagan idea which finds\\nno shadow of support in the Christian Scriptures.\\nThey speak of eternal life not as an endowment but an\\nachievement. Jesus reiterates this (Matt. xvi. 25\\nJohn xi. 25, iii. 15, v. 24, iii. 5-7, etc., etc., etc.). St.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0273.jp2"}, "270": {"fulltext": "264 THE OTHER LIFE\\nPaul explicitly asserts his own uncertainty as to his\\nown immortality, and prays that by any means he\\nmight attain to the resurrection of the dead, not as\\nthough he had already attained. (Phil. iii. 11.) The\\nproblem is then to find a physical basis for the spirits\\nlife beyond that point where matter, as we usually\\nconceive of it, becomes no longer available, and to as-\\ncertain what is the nexus between the spirit and such\\na body. It is indeed only the question of the revela-\\ntion of mind and matter carried one stage farther than\\nthe one in which we now live. The general principle\\nto be used in its solution is the dictum of St. Paul that\\nGod giveth to every seed its proper body.\\nThe spirit is the Seed. His contention is that the\\nstrange potency of the seed to take to itself fitting\\nmatter in which to express itself is a potency which is\\nconstant and perdures in every region where life\\nexists. As there is one kind of flesh of beasts and an-\\nother of man, so there are bodies terrestrial and bodies\\ncelestial. That is to say, as each form of life in the\\nascending scale through the fishes, the birds, the\\nmammal and the man finds itself in a body of fit-\\nting matter, so, the same law is continued onward\\ninto the next ethereal stage. Conscious existence is\\neverywhere conditioned upon matter. The soul must\\nhave a body, else it ceases to be a soul. The human\\nspirit in building up for itself a physical body uses\\nsomething, more or less, of every element. The body\\nof man is the epitome and recapitulation of the ma-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0274.jp2"}, "271": {"fulltext": "THE OTHER LIFE 265\\nterial universe as the soul is of all orders of all ante-\\ncedent forms of life. As the body is closely com-\\npacted together in the womb it passes stage by stage,\\nthrough every step of past cosmical history. The\\nman is the microcosm of the life and the matter thus\\nfar developed. He attains his development by proc-\\nesses of which he himself is largely unconscious.\\nThat is, where he attains at all to the measure of the\\nstature of a perfect man. But long before this proc-\\ness reaches completion, it would seem that a new\\nprocess may set in which has its issue in a life which\\nin common speech is called Eternal. Are there few\\nthen that be saved It would seem so, both by the\\nanalogy of Nature and by the words of Jesus. For\\nstrait is the gate and narrow the way that leadeth unto\\nLife and few there be that find it for wide is the gate\\nand broad is the way that leadeth to destruction, and\\nmany there be that go out thereat. Life climbs up\\nslowly through its ascending orders until self-conscious,\\nmoral beings such as man is reached. When these pass\\nthe purely animal stage so far as to be morally self-\\nconscious, each one becomes capable of beginning the\\nprocess of building up for itself a body of such stuff as\\nwill abide. Jesus brings life and immortality to light\\nby pointing out the condition upon which perduring life\\ndepends and by displaying in His own person an\\nactual instance of such a life. According to Him it\\nis contingent upon Moral conditions. He endorses\\nthat human instinct which has always associated", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0275.jp2"}, "272": {"fulltext": "266 THE OTHER LIFE\\neternal life with goodness and eternal destruction\\nwith moral badness. He points out that this is true\\nfor a reason so simple that it has seemed incredible.\\nSin, in its last analysis is suicide. It is living to the\\npresent environment at the expense of the next one.\\nIt is an arrest of development which is punished with\\ndegradation. All those actions which men agree to\\ncall morally evil may be reduced to two, which are\\nessentially one. They are either Lust or Murder.\\nAll those multiform immoralities which revolve about\\nthe fact of sex are forms of the attempt to express the\\nsense of living in the terms of flesh. For lust,\\nwhen it hath conceived bringeth forth sin, and sin\\nwhen it is finished issues in death. It does so be-\\ncause it withdraws the vital energy which would else\\nbe employed in building up the spiritual body, and dis-\\nsipates it upon that form of matter which is in its na-\\nture capable of but transiently expressing the life of\\nthe spirit. On the other hand, all those forms of\\nwrong which are called by such names as covetous-\\nness, dishonesty, hate and theft, are but rudimentary\\nforms of murder. He that hateth his brother is a\\nmurderer, for hateth any man the thing he would\\nnot kill He taketh a life who taketh that which\\ndoth sustain the life and ye know that no murderer\\nhath eternal life in Him. Because all life is so\\nbound up together, the living spirit who makes a\\nmurderous thrust at another pierces his own soul.\\nAction and reaction are equal and in opposite direc-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0276.jp2"}, "273": {"fulltext": "THE OTHER LIFE 267\\ntions. It is perillous even to trip up one of the little\\nones.\\nWe come back then to the dictum of Jesus that\\npersistence of living is contingent upon a certain\\nmode of living. As St. Paul put it, he that soweth\\nto the flesh shall of the flesh reap destruction and he\\nthat soweth to the spirit shall of the spirit reap life\\neverlasting. That is to say, continuitj^ of existence\\nis dependent upon moral achievement. As the spirit\\nis the substans which determines the form of the\\nphysical body, so it is conceived to determine the\\nform and vitality of the body which shall be. As\\nevery act of self-consciousness is the occasion of\\ncomplex changes in the molecules of the natural\\nbody, so it may be thought that concomitant\\nchanges are produced in the spiritual or ethereal\\nbody which may be built up simultaneously. 1\\nBut the condition of the forming of that body is not\\nwhat the champions of the theological doctrine of Con-\\nditional Immortality have supposed. It is not con-\\ntingent upon the transfer to the soul of any magic\\n1 It will be noticed that this way of thinking is substantially that\\nhesitatingly put forth by Stewart and Tate in The Unseen Uni-\\nverse. Mr. John Fiske in criticising that book says, that the\\nweakness of their theory lies in the fact that is thoroughly materialistic.\\nIt is materialistic, but in this I conceive its strength to be. Mr. Fiske\\nopposes to it the pseude concept of a life of pure immortal spirit. It\\nis because that concept is practically impossible that the religious\\nworld has fallen back upon the gross thought of the resurrection of\\nthe flesh. It has thus been caught upon the dilemma of either be-\\nlieving an incredible thing, or abandoning altogether the belief in a fu-\\nture life.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0277.jp2"}, "274": {"fulltext": "268 THE OTHER LIFE\\ngrace. It is not dependent upon Baptism. It is\\nnot contingent upon act of so called faith. The\\ncontinuity of life is contingent upon the actual ex-\\nistence of life. The man who is not really living now\\ncannot possibly live hereafter. Jesus assertion would\\nseem to be sufficiently explicit, except a man be\\nborn again he cannot enter into the kingdom of God.\\nHe is not forbidden to do so, but he cannot. Except\\nye eat My flesh and drink My blood ye have no\\nlife in you and then He proceeds at once to say that\\neating His flesh is doing His will. But what was\\nand is His will What other than the irrefragable\\ndetermination of the whole nature toward goodness\\nThe Christian doctrine is that every man is in very\\nfact the architect of his own eternal destiny. There\\nare two kinds of life possible to every man who has\\narisen to the stage of moral self -consciousness, the life\\nto the flesh and the life to the spirit. The first of\\nthese two modes of vital energy produces the physical\\nbody which is conducted within what we know as the\\nlaws of matter. The second carries its personality\\nover into a further stage whose mode can only be\\nguessed at, or constructed out of analogies. To this\\nend the flesh is impotent it is the spirit that quickeneth.\\nOne might say that the spiritual body is in the natural\\nbody as the natural body in the womb. At a certain\\nstage it is natural for it to be quickened. (1 John v.\\n21, vi. 17, viii. 11 Eph. xi. 5 Col. xi. 13.) It may\\nfail in this and so miscarry. It may come to the birth,", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0278.jp2"}, "275": {"fulltext": "THE OTHER LIFE 269\\nand then perish at any stage before maturity. Bearing\\nin mind the two well-known facts, first, that no human\\nsoul can exist at any stage without a body and second,\\nthat being born does not give any guarantee of con-\\ntinuing in life, and with the light which Jesus career\\nand teaching throw upon the problem, we may look\\nsteadfastly toward the life which is to be. It is the\\npassage from one kind of a materially conditioned\\nstate to another state similarly conditioned. What-\\never significance the appearance of the risen Lord\\nmay have beside, this is palpably the first one. It\\ndemonstrates the possibility of a kind of human life\\nso potent and tenacious that it can go on expressing it-\\nself in a body after it has passed the frontier of what\\nwe know as matter.\\nHow is such a passage effected It would seem, by\\nall analogy, that by many it is not effected at all.\\nMany are dead while they live and they must surely\\nremain dead when they die. By many others it is\\nprobably achieved so incompletely that they pass into\\nthe next stage as Kichard complained that he had\\nbeen thrust into this, scare half made up. It is at-\\ntained by those in whom the spirit has antecedently\\ngathered to itself a form built up of some substance\\nwhich can be the physical basis of the next one. Prob-\\nably if by any means we attain to the resurrection of the\\ndead we will find the change to be much smaller than\\nwe imagine. But the essential mystery must be the\\nsame there as here. The nexus between", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0279.jp2"}, "276": {"fulltext": "270 THE OTHER LIFE\\npsychical and physical energy, between thought and\\nmatter, between soul and body, can never be stated.\\nFor, being a phenomenon which concerns both mind\\nand matter it can never be stated in terms of either\\none. The sum of our information would seem then to\\nbe that if one be born again and if the spiritual\\nbody which such birth compels be sufficiently devel-\\noped, it passes with the spirit into the new life as the\\nnatural body arrived with it into this one. The\\nnatural life is the period of gestation for the spiritual\\nlife. The spiritual body is in embryo. Where it is\\nsufficiently developed to perdure the shock of physical\\ndissolution, then by death it is born into a new en-\\nvironment. Of course, all language is inadequate in\\nthis discussion. But the metaphor used by St. Paul\\nhas become classic. The physical body is the seed\\nwhich encloses a germ. It must die and unwind its\\ninteguments. From it the spiritual body springs. In\\nany case the seed must perish. This would seem to be\\ntrue of men as it is of wheat or any other grain. But\\nwhether it shall arise into a renewed life depends upon\\nits own vital energy. The chrysalis may arise a\\nwinged and decked citizen of the air, it may dis-\\nintegrate in a silken shroud from which nothing comes,\\nor it may emerge a puny weakling only to flutter for\\na little while in its new home before it perish finally.\\nThis is the second death.\\nFor all this Jesus stands for the belief that each\\nman born into the world is capable of being born", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0280.jp2"}, "277": {"fulltext": "THE OTHER LIFE 271\\nagain for the truth that the new birth is correlated\\nwith moral energy; that physical death is only an\\nepisode in the career of such a twice-born man that\\nthe hold of such a newborn soul upon the material\\nuniverse is so strong as to bend fit matter to its need\\nat every stage of its progress of all this Jesus is the\\nrevealer and the instance.\\nIt will be seen that there is no room in this concep-\\ntion of the Life of the world to come for either the\\nmodern Catholic doctrine of Purgatory, or the Protes-\\ntant belief that the article of death fixes indefeasibly\\nthe destiny of every man. 1\\n1 1 am aware that Anglicans entertain some notion concerning an\\nIntermediate State, but the contents of that belief is so obscure\\nthat it is difficult to ascertain with precision what it is.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0281.jp2"}, "278": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0282.jp2"}, "279": {"fulltext": "THE HOLY CATHOLIC CHUKCH", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0283.jp2"}, "280": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0284.jp2"}, "281": {"fulltext": "XVI\\nTHE HOLY CATHOLIC CHUECH\\nThe Holy Catholic Church is an article of faith only\\nand not a demonstrable fact. The only reasonable at-\\ntitude toward it is the same as that toward God, the\\nIncarnation, the Eesurrection, or the Future Life.\\nThe Holy Catholic Church is not a thing which has\\nbeen seen, or which can be seen now, but an ideal fact\\ntoward which Christ s disciples move and by which\\nthey are moved. The Church is happily defined as\\nthe blessed company of all faithful people but in-\\nasmuch as there have never been any people altogether\\nfaithful there has never been the Church of which\\nvery great blessedness could be predicated.\\nIt is not uncommon to find people who hold this\\narticle of the creed in quite a different way from what\\nthey do the others. They are somewhat shocked and\\nscandalized when they are reminded that the Church\\nis a belief and not a demonstrable phenomenon. They\\nhad supposed that it was the latter. The fact that\\nthey were not able to point to it and say there is\\nthe Church which satisfies the definition, does not\\ndisturb them. Such Churchmen have the curious\\npower to personify an abstraction in the religious\\nsphere as similar persons have in the political sphere.\\n275", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0285.jp2"}, "282": {"fulltext": "276 THE HOLY CATHOLIC CHUECH\\nIn the one they call the creation of their fancy The\\nChurch in the other they call it The State. There are\\nmany persons who actually believe in a democracy\\nwho still speak of a State to which, in their opinion,\\nmany of the ordinary functions of society should be\\nintrusted, forgetting that they themselves are the\\nState. In like manner many think of the Church.\\nTo it they attribute the qualities of holiness, wisdom,\\npurity, and other transcendental attributes, forgetting\\nthat they themselves are the Church.\\nThe Church, in point of fact, has never been either\\none, holy or catholic, but it has nevertheless held\\nwithin it these ideals as goals toward which it has\\nmoved. They are ideals which no other institution\\nknown among men has ever seriously set before itself.\\nIt seems clear that Jesus proposed to convey His\\ninfluence forward in time and outward in space by\\nmeans of an organization. His favorite phrase was\\nMy Kingdom. It is quite true that His formula\\nThe Kingdom of Heaven was His expression for a\\nregime of holiness. It meant that condition of human\\nsociety which in His Way of living should be uni-\\nversally adopted. But it seems equally plain that His\\nhope was to bring in the universal Kingdom toward\\nwhich He looked by first setting up a small and per-\\nfect organization into which could be gathered those\\nfew who were ready to begin at once the new manner\\nof life. He proposed that the little flock would\\ngradually expand in numbers, and grow more and more", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0286.jp2"}, "283": {"fulltext": "THE HOLY CATHOLIC CHURCH 277\\npure in quality, until it should absorb and assimilate\\nthe race. The marks or notes of this Society were\\nto be, unity of feeling and purpose, purity of life and\\nthought, and complete hospitality for all who were\\nwilling to adopt this way of life. That is to say, it\\nwas to be One, Holy, Catholic. The three permanent\\ninstitutions which He Himself established within the\\nSociety corresponded to this purpose. The Lord s\\nSupper is the symbol of unity Baptism with water is\\nthe symbol of holiness Preaching is the symbol and\\ninstrument of Catholicity.\\nIt is easy to see that He proceeded after the most di-\\nrect and straightforward manner to attain this end. He\\nsurrounded Himself with a small but very compact\\nbody of men and women who are from the first spoken\\nof as His disciples. The test of admission which He\\napplied was the most rigorous conceivable. In the\\nlanguage of the Baptist, He winnowed them as with a\\nfan. If ye will do My will was His test. We have\\nalready examined at length what His will was. This\\ntest did not address itself to any intellectual or social,\\nor even to any conventionally religious qualities. He\\ndid not attempt any hard and fast delimitations of\\nHis Society. He was content to let any one join it\\nwho would. But He set free a force within it whose\\npotency He serenely rested upon to either transform\\nor eject every one who came within its influence.\\nSometimes it did the one, sometimes it did the other.\\nOf one man it is accurately stated that He went out", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0287.jp2"}, "284": {"fulltext": "278 THE HOLY CATHOLIC CHURCH\\nfrom us because He was not of us, for if He had been\\nof us He would no doubt have remained with us. But\\nthe Society was sufficiently compact and its frontier\\nsufficiently defined from the beginning for the pur-\\npose it had to subserve. The history of the Christian\\nChurch is a strange story, not so much on account of\\nits romantic fortunes, but because there has wrought\\nwithin it and upon it a force which has no analogy in\\nany other organization. It is not surprising that Gib-\\nbon misinterpreted it. Its actual existence has so\\nlittle corresponded to its own ideal, while at the same\\ntime, it has held so tenaciously to its ideal, that men\\nhave been puzzled. It must be borne in mind that it\\nbegan not as it would, but as it could. The material\\nupon which the ideal began its work was most un-\\npromising. It would be hard to conceive of a pre-\\nvious training more unsuited to their ultimate purpose\\nthan was that of the Twelve. All their habits of\\nthought, all their prejudices and preconceptions, all\\ntheir environment were unfavorable. And the larger\\ncompany of the disciples were like them. Eeared in\\nHebrew exclusiveness they were to become the\\napostles of humaneness. Themselves the product of a\\nreligion which looked chiefly upon ceremonial purity,\\nthey were to become the ensamples of ethical holiness.\\nFull of the spirit of prejudice and caste they were to\\nbe the champions of universality. It is not to be\\nwondered at that they fell far below the ideal of\\nChrist s Society. That they did fall far short of it is", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0288.jp2"}, "285": {"fulltext": "THE HOLY CATHOLIC CHURCH 279\\nevident to any who reads the record without pre-\\njudice.\\nBoth probability and fact warn us against looking\\nto The Primitive Church as the realization of\\nChrist s ideal. It was not that, and it is evident that\\nHe did not expect it to be. The Church is an organ-\\nism and follows the law of all organisms. Its nor-\\nmal type is to be sought for not at its beginnings, but\\nafter it has had time and opportunity to develop. It\\nis because men have thought of it as a mechanical\\nstructure that they have so largely fallen into miscon-\\nception concerning the Early Church. But the thought\\nof our day is becoming biological here as everywhere,\\nand replacing the mechanical modes which have pre-\\nvailed. The difference between an organization and an\\norganism is vital. If the Church were an artificially\\nmanufactured structure it would be at its best at its be-\\nginning. If on the other hand it be a living organism\\nits perfection of existence must be looked for after it has\\nhad time to grow. It may be said in passing, that all\\nquestions concerning the divine right of Episcopacy or\\nof the Papacy or of any other method of organization,\\nor concerning the mode of Baptism, and all like con-\\ntentions, have their rationale in that mechanical con-\\nception of the Church which is becoming more and\\nmore powerless to hold men s thoughts. Whenever\\nthe Church comes to be conceived of as living, all these\\nquestions recede or take an altogether different form.\\nPrescription ceases to impress with a sense of obliga-", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0289.jp2"}, "286": {"fulltext": "280 THE HOLY CATHOLIC CHUECH\\ntion. We become easy when history uncovers defects\\nwhich would otherwise strain our faith. The actual\\npresent condition of things becomes intelligible, and\\nour hope for the future revives. When one looks\\nabroad upon the Church to-day it is hard to discern its\\nunity. In fact it is not one. Nor can one candidly say\\nthat it is either holy or catholic. If we must sup-\\npose that at any point in its history it has been all\\nthese, then we must say that it has ceased so to be.\\nAnd with that conviction dies all hope for its future.\\nFor a living organism which has once been defeated\\nin its purpose of life dies. And it is never resuscitated.\\nIf the Church ever displayed the note of Unity,\\nwhen was it Certainly not in the Apostles time.\\nOne said I am of Paul, and another I am of Apollos,\\nand another I am of Cephas. The Jews and the\\nHellenists were at odds within the Church from the\\nvery beginning. Nor was it about trivial matters\\nthey disagreed it was about questions which touched\\nthe very fundamentals of the Faith. It was concern-\\ning the essential quality of human nature, as between\\nPaul and James. It was about the catholicity of\\nChristianity, as between Paul and Peter. It is\\nseriously to be questioned whether they were agreed\\nas to the nature of Christ Himself. Was it in the\\nperiod of the Councils or in the time of the\\nFathers I have read the Fathers, both post and\\nante-Nicene. At one time I thought to find in them\\na picture of life and action of a holy, united and", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0290.jp2"}, "287": {"fulltext": "THE HOLY CATHOLIC CHUECH 281\\ncatholic Church. I have not found in them either\\nunity of conception concerning the Church, or con-\\nspicuous holiness of thought, or any real idea of cath-\\nolicity. I know that wise and good men have found\\nall these things there, but I have not been able to do\\nso. And I have been forced to the thought that those\\nwho have found these notes present have done so\\nbecause they have brought them with them. What\\nCouncil is there which did not rise out of antecedent\\nlack of unity as its occasion And what Council can\\nbe pointed to as one which secured unity as a result\\nof its deliberations or its canons? What is Nice?\\nor Chalcedom or Constantinople or Florence or\\nTrent or the Vatican To ask these questions is to\\nanswer them for any one who holds by facts and not\\nby theories. At no point in her career has the Church\\nbeen able to give anything like a unanimous reply to\\nany question of either Doctrine or Discipline. The\\ndictum of Yincent of Lerins Quod semper, quod\\nubique, quod ab omnibus is the most impotent of\\nfetiches. Of course, if it only means to say that\\neverybody is wiser than anybody, nobody will ques-\\ntion it, and in that case it need not be quoted in Latin.\\nBut if it be offered as a practical test of any single\\ndogma or custom, there is not one which can endure\\nit. ISTo one can be instanced which has been held\\nalways, everywhere, and by everybody. Even at\\nthose times when the outward organization has been\\nmost powerful and when a large unity of action has", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0291.jp2"}, "288": {"fulltext": "282 THE HOLY CATHOLIC CHURCH\\nbeen practiced, there have been ftying columns which\\nrefused to march with the main body, and declined to\\ntake their orders from the recognized authority.\\nAnd all that has been said concerning the note of\\nUnity is equally true as to the notes of Holiness and\\nCatholicity. They have never been exhibited.\\nAnd yet I believe in one, holy, Catholic Church. I\\nbelieve in it. If it were a matter of experience, or if\\nit were demonstrable by any process it would not\\nrightfully have a place in the creed. One does not\\nsay credo of things about which he can say scio. But\\nI am quite aware that the contents of my belief are\\nnot the same as that of many of my brethren. They,\\nfondly as it seems to me, believe in a perfect Church\\nwhich has been and is lost while I believe in one\\nwhich never has been, but surely will be. My faith\\nlooks to the future, not to the past, however sacrosanct\\nthat past may be thought to have been. Not that I\\nam unmindful of the past. It is only by examining\\nthe path of evolution of a living organism that one\\ncan give any forecast of its future. The history of\\nthe Church, whether written in the Old Testament or\\nin the New, or in the Fathers or Decrees of Councils,\\nis profitable for teaching, for reproof, for correc-\\ntion, for instruction in righteousness.", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0292.jp2"}, "289": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0293.jp2"}, "290": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: March 2005\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0294.jp2"}, "291": {"fulltext": "", "height": "3585", "width": "2189", "jp2-path": "essayspracticals01mcco_0295.jp2"}, "292": {"fulltext": "LIBRARY OF CONGRESS\\n009 563 999 9", "height": "4201", "width": "2773", "jp2-path": "essayspracticals01mcco_0296.jp2"}}