{"1": {"fulltext": "J\\nA-=:^\u00c2\u00bb\\nE^lSk^\\n;^J\\n\u00e2\u0080\u00a2j*^.;", "height": "3336", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0001.jp2"}, "2": {"fulltext": ".1-^", "height": "3328", "width": "2136", "jp2-path": "howmuchisleftofo00glad_0002.jp2"}, "3": {"fulltext": "", "height": "3348", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0003.jp2"}, "4": {"fulltext": "", "height": "3328", "width": "2136", "jp2-path": "howmuchisleftofo00glad_0004.jp2"}, "5": {"fulltext": "", "height": "3320", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0005.jp2"}, "6": {"fulltext": "", "height": "3328", "width": "2140", "jp2-path": "howmuchisleftofo00glad_0006.jp2"}, "7": {"fulltext": "", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0007.jp2"}, "8": {"fulltext": "", "height": "3372", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0008.jp2"}, "9": {"fulltext": "", "height": "3352", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0009.jp2"}, "10": {"fulltext": "^p Kei). \u00c2\u00aeiaa0l)ma:ton (?5IaUtien, T).\\nTHE LORD S PRAYER. i6mo, $i.oo.\\nAPPLIED CHRISTIANITY. Moral Aspects of Social\\nQuestions. i6mo, $1.25.\\nTOOLS AND THE MAN. Property and Industry under\\nthe Christian Law. i6mo, $1.25.\\nRULING IDEAS OF THE PRESENT AGE. i6mo,\\n$r.25-\\nWHO WROTE THE BIBLE A Book for the People.\\ni6mo, $1.25.\\nSEVEN PUZZLING BIBLE BOOKS. A Supplement to\\nWho Wrote the Bible i6mo, $1.25.\\nHOW MUCH IS LEFT OF ^HE OLD DOCTRINES?\\ni6mo, $1.25.\\nHOUGHTON, MIFFLIN COMPANY,\\nBoston and New York.", "height": "3376", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0010.jp2"}, "11": {"fulltext": "HOW MUCH IS LEFT OF\\nTHE OLD DOCTEINES?\\n25oDfe for tlje ^to$\\\\t\\nBY\\nWASHINGTON GLADDEN\\nBOSTON AND NEW YORK\\nHOUGHTON, MIFFLIX AND COMPANY\\n(Ct)E 0itJcr\u00c2\u00bbiDe l^resfg, Cambribge\\n1899", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0011.jp2"}, "12": {"fulltext": ":bt77\\n.GrS\\nTWO COPIES RECEIVED.\\nLibrary of CongretS|\\nOffic\u00c2\u00ab of tht\\nN0V1818Q9\\nRegister of Copyrlghtik\\n48593\\nCOPYRIGHT, 1899, BY WASHINGTON GLADDEN\\nALL RIGHTS RESERVED\\nSECOND COPY.", "height": "3328", "width": "2136", "jp2-path": "howmuchisleftofo00glad_0012.jp2"}, "13": {"fulltext": "T\\nPEEFACE\\nThis Httle book, like Who Wrote the Bible\\nis not for the scholars, but for the people. No\\nclaim to special theological or scientific knowledge\\ncan be set up by the writer he has only sought to\\nbring together the terms of the theological equa-\\ntion as they are understood by many well-instructed\\nmen of the present day. The need of cancellation\\nis made apparent by such a restatement we get\\nrid of fractions, and secure a more intelligible\\ntheory of religion.\\nIt will be evident to the reader that these chap-\\nters have been submitted to the test of popular\\npresentation. Their direct and familiar style is\\nnot the result of literary artifice they are the\\nwords of a man speaking face to face with his fel-\\nlow men. Sometimes, as on pages 57 and 58, the\\nillustrations are drawn from the immediate sur-\\nroundings, and would lose all their force if the\\ncircumstances were not permitted to appear. No\\napology is therefore made for letting these words\\ngo forth in this colloquial form the purpose which", "height": "3328", "width": "2164", "jp2-path": "howmuchisleftofo00glad_0013.jp2"}, "14": {"fulltext": "IT PREFACE\\nthey are intended to fulfill wonld not be secured\\nby Hterary reconstruction.\\nIn tiying to state the substance of what is be-\\nlieyed at the present day it has been necessary to\\nmake many quotations these are part of the ail-\\nment, generally the besfc part of it, and I have\\ninoorpoiated them in the text where they belong,\\ninstead of segregating tiiem iu appendices or foot-\\nnotes.\\nFirst Coy.sREGAXiO Ai Chusch,\\nCo-LZTSBTs, Ohio. Oetnber 25, 18991", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0014.jp2"}, "15": {"fulltext": "CONTENTS\\nCHAP. PAGE\\nI. Belief in God 1\\nII. How THE Worlds were Made 28\\nIII. What is the Supernatural .46\\nIV. What is the Bible 65\\nV. Is THERE A Personal Devil .84\\nVI. What do we Inherit 112\\nVII. The Doctrine of the Trinity 133\\nVIII. The Word made Flesh 157\\nIX. How Christ saves Men 174\\nX. Predestination 196\\nXI. Conversion 2l9\\nXII. The Meaning of Baptism 240\\nXIII. The Significance of the Lord s Supper 260\\nXIV. The Hope of Immortality 280\\nXV. The Thought of Heaven 301", "height": "3320", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0015.jp2"}, "16": {"fulltext": "", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0016.jp2"}, "17": {"fulltext": "WHAT IS LEFT OF THE OLD\\nDOCTRINES\\nBELIEF IN GOD\\nThe time has come for some of us who call our-\\nselves Christians to take an inventory of the be-\\nliefs of which we find ourselves in possession. The-\\nological labels we are constrained to decline until\\nthe meaning of some of them is better defined.\\nOrthodox we know that we are not, if that implies\\nsubscription to creeds framed in the sixteenth cen-\\ntury; and if Liberalism is mainly criticism and\\ndenial, or if, as is widely assumed, it signifies de-\\nfiance of all wholesome restraints and conventions,\\nthen we are not Liberals. But we still profess\\nand call ourselves Christians and we need to\\nmake clear to our own minds just what this in-\\nvolves, so far as concerns the intellectual life. We\\nmay be misunderstood by those to whom the wear-\\ning of the aforesaid labels is a matter of great\\nimportance, but that need not disturb us if we only\\nunderstand ourselves.\\nThe main question before us implies that", "height": "3328", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0017.jp2"}, "18": {"fulltext": "2 WHAT IS LEFT OF THE OLD DOCTRINES?\\nchanges have been taking place in the old doc-\\ntrines that portions of them are obsolete or\\nobsolescent; that in form and content they are\\ndifferent now from what once they were. This\\nimplication will at once be challenged. Doctrines\\nthat are true, it will be said, cannot be mutable\\nthey must be as true for one generation as for\\nanother. A creed that is constantly reshaped must\\nbe a compend of error. But shall we say that\\nthe vine which has now of branches and of clusters\\nfivefold more than it had five years ago is not a\\ntrue vine or that the gray-bearded sage who thirty\\nyears ago was a man in his stalwart prime, and\\nthirty years before that a ruddy-faced youth, just\\npassing out of adolescence, and twenty years be-\\nfore that a helpless infant in his mother s arms is\\nnot a true man Is not every living thing con-\\nstantly changing, not only its form, but its sub-\\nstance If Christian doctrine is a living thing, it\\nmust be undergoing changes.\\nChristian doctrine consists of the opinions and\\nbeliefs of men concerning God and his kingdom.\\nAs the generations pass, and men learn more about\\nthemselves and the world in which they live and\\nthe works of God in the world, their point of view\\nchanges, and their doctrines are modified by their\\ngrowing knowledge.\\nNay, but, some wise man will say, Christian\\ndoctrine is all drawn from the Bible, and the Bible\\ndoes not change the truth is all there all we have\\nto do is to interpret it rightly, and then we have", "height": "3328", "width": "2220", "jp2-path": "howmuchisleftofo00glad_0018.jp2"}, "19": {"fulltext": "BELIEF IN GOD 3\\nthe everlasting and unchangeable truth. That\\nstatement is not quite correct, for our doctrines, if\\nthey are true and complete, are drawn from other\\nsources as well as from the Bible. They are drawn\\nalso from our knowledge of ourselves, and of the\\nworld in which we live. But, even admitting all\\nthis, it is still true that the enlargement of our\\nknowledge, and the change in our point of view,\\nlead us to interpret the Bible differently. We do\\nnot take the same view of the Bible itself that once\\nwe took it is quite impossible that we should.\\nWe have studied it more carefully, we have gone\\nto the Bible itself to find out what kind of book\\nit is, and the Bible has plainly told us that it is not\\nthe kind of book that we once thought it to be.\\nIt is a better book, a far more useful book, but it\\nis a different book. And therefore, because our\\nview of the book has changed, and our methods of\\ninterpreting it have changed, our doctrines, even\\nin their Biblical elements, must have undergone\\nconsiderable change.\\nOne who accepts the Bible as authority should\\nlook for changes in theology. One whole book of\\nthe New Testament, the Epistle to the Hebrews,\\nis devoted to the description of a great doctrinal\\nevolution. The writer shows how the Christian\\ndispensation had been substituted for the Jewish\\ndispensation how an old theology had given place\\nto a new theology. For if that first covenant\\nhad been faultless, he says, then should no place\\nhave been sought for the second. In that he", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0019.jp2"}, "20": {"fulltext": "4 WHAT IS LEFT OF THE OLD DOCTRINES\\nsaith a new covenant, lie hath made the first old.\\nNow that which decayeth and waxeth old is ready\\nto vanish away.\\nIn God s progressive revelation of himself to the\\n^vorld there is always that which decayeth and\\nwaxeth old, and is ready to vanish away. The\\nrevelation is always through life, and this is the\\nprocess of life. Dying, and behold we live is\\na biological law. It is only by the waste and\\ndestruction of old tissues that new tissues are\\nformed.\\nAnd yet, although our bodies change in form\\nand size and appearance, and although the mate-\\nrials of which they are composed are constantly\\nchanging, they are the same bodies the principle\\nof identity is there there is a continuity of life\\nand experience which is a fact no less positive than\\nthe fact of perennial change. And in like man-\\nner the writer to the Hebrews shows that the es-\\nsential truth of that old covenant survives, under*\\nchanged forms, in the new. This is what, as I\\ntrust, we shall find in these studies. We have\\nkept, says Dr. Sabatier, and still repeat the\\ndogmas of early times but we pour into them un-\\nconsciously a new meaning. The terms do not\\nchange, but the ideas and their interpretation are\\nrenewed with each generation. This is particu-\\nlarly the work of the theologian. We spend our\\ntime, consciously or unconsciously, in putting new\\nwine into old bottles. There is not a single dogma\\nHeb. viii.", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0020.jp2"}, "21": {"fulltext": "BELIEF IX GOD 5\\ndating from two or three centuries back whicli is\\nrepeated with the same meaning as in its origina-\\ntion. We still speak of the inspiration of the pro-\\nphets and of the apostles, of atonement, of the\\nTrinity, of the divinity of Christ, of miracles but,\\nwhether in a o-reater or a less deo:ree, we under-\\nstand them differently from our fathers. The river\\nHows on, even when the waters are apparently stag-\\nnant at the surface. But the elasticity of words\\nand formulas has a limit. There comes a time\\nwhen the new wine causes the old bottles to break,\\nand when it becomes necessary for the church to\\nmake new vessels to receive it. Then new words\\nappear in languages and new dogmas in theology.\\nIt is thus that the dogmas of justification by faith\\nand of universal priesthood came into prominence\\nin the sixteenth century. Xew dogmas, do we call\\nthem? Eather, we should say, old ones rising\\naofain with new enero-v.\\nHow much is left of the old doctrines is\\nthe question we are asking. Our study will show\\nus that though the phrases which we use are modi-\\nfied, and some of the conceptions are altered, the\\nsubstance of the old truth remains.\\nWhat do we mean by the old doctrines I shall\\nnot go back very far I shall consider only the\\ndoctrines that were generally believed in our evan-\\ngelical churches in England and America from\\nfifty to one hundred years ago. in days which some\\nof us can well remember. Within the last half of\\nThe Vitality of Christian Dogmas, pp. 4S-4o.", "height": "3328", "width": "2200", "jp2-path": "howmuchisleftofo00glad_0021.jp2"}, "22": {"fulltext": "6 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthis century some important changes have been\\ntaking place. It was in 1838 that the New School\\nPresbyterians in America separated from the Old\\nSchool it was in 1831 that McLeod Campbell\\nwas excommunicated from the Scottish church it\\nwas in 1850-51, that Dr. Horace Bushnell, in Hart-\\nford, was on trial for heresy it was in 1859 that\\nDarwin s Origin of Species was published and\\nthe rapid movement of thought in the theological\\nand in the scientific world since those days has re-\\nsulted in the modifications of belief which we are\\nnow to consider.\\nThe first question before us concerns the central\\ndoctrine of theology, the doctrine of God. Has\\nthat doctrine essentially changed during the last\\nhalf of this century Are our beliefs about God\\nthe same beliefs that were generally held fifty\\nyears ago\\nThere are those among us who will say very\\npositively that the old doctrine of God has become\\nantiquated that intelligent men no longer accept\\nthe theory of the existence of such a Being as our\\nfathers believed in and worshiped. Some of them\\nwill recall the rather contemptuous use by Matthew\\nArnold of the common definition of God, a per-\\nsonal First Cause that thinks and loves, the moral\\nand intelligent Governor of the universe, and of\\nhis reiterated statement that this definition cannot\\npossibly be verified. Some of them will remember\\nthe many arguments of Mr. Herbert Spencer, which", "height": "3328", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0022.jp2"}, "23": {"fulltext": "BELIEF IN GOD 7\\nmaintain that although there may be such a God\\nas this, we do not and cannot know anything about\\nhim that if he exists he is unknowable.\\nWhat we do know, say some of these philo-\\nsophers, is the existence of a nniverse, a mighty\\naggregation of forces, marvelously coordinated and\\ncooperating for the production of the results we\\nsee about us a Cosmos, or Universal Order, which\\nwe cannot help regarding with wonder and awe,\\ntoward which our deepest feelings must be akin\\nto those of worship. Some of these sturdy doubters\\nand deniers seem to understand that this very feel-\\ning of awe and worship of which man can never\\nrid himself must signify something. So Strauss\\ninsisted that those who, with him, had thrown away\\nthe old theology had still a religion that before\\nthis mighty Cosmos itself they still bowed down\\nwith reverence. And truly, if a man will take\\ntime to think to get into his mind some concep-\\ntion of the universe in which he lives he will be\\nforced to wonder and to worship. This Uni-\\nverse, cries Carlyle, what could the wild man\\nknow of it what can we yet know That it is a\\nForce, and thousandfold complexity of Forces a\\nForce which is not ive. That is aU it is not we,\\nit is altogether different from us. Force, Force,\\neverywhere Force we ourselves a mysterious Force\\nin the centre of that. There is not a leaf rotting\\non the highway but has Force in it how else could\\nit rot? Nay, surely, to the atheistic thinker, if\\nsuch an one were possible, it must be a miracle", "height": "3316", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0023.jp2"}, "24": {"fulltext": "8 WHAT IS LEFT OF THE OLD DOCTRINES?\\ntoo, this huge, illimitable whirlwind of force which\\nenvelops us here never resting whirlwind, high\\nas Immensity, old as Eternity. What is it God s\\ncreation, the religious people answer; it is the\\nAlmighty God s. Atheistic science babbles poorly\\nof it with scientific nomenclatures, experiments and\\nwhat not as if it were a poor dead thing, to be\\nbottled up in Ley den jars and sold over counters\\nbut the natural sense of man, in all times, if he\\nwill honestly apply his sense, proclaims it to be a\\nliving thing ah, an unspeakable, godlike thing\\ntowards which the best attitude for us, after never\\nso much science, is awe, devout prostration and\\nhumility of soul worship, if not in words, then in\\nsilence.\\nSo much all serious minds must confess when\\nsome glimpses of the majesty and the wonder of\\nthis universe are vouchsafed them. Worship they\\nmust and will that impulse is human to stifle it\\nis to belie our nature.\\nBut what is it that we worship Is it Force,\\nindeed? Is there anything in any manifestation\\nof physical energy that calls for the kind of feel-\\ning which we name worship There is energy in\\na grain of gunpowder, in a can of dynamite, in the\\nsteam rushing into the cylinder, in the current\\nspeeding from the dynamo is anything there that\\ninspires a single throb of worshipful feeling\\nMultiply force of this kind even to infinity;\\nwould it awaken in you any emotions of reveren-\\nOn Heroes, p. 242, Uniyersal Edition.", "height": "3324", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0024.jp2"}, "25": {"fulltext": "BELIEF IN GOD 9\\ntial love No I am sure that we are not and\\ncannot be worshipers of mere force.\\nNor is The All of Things an object of worship.\\nA mere aggregation does not awaken in us rever-\\nence. If things do not in themselves appeal to our\\nveneration, no accumulation of them could do so.\\nQuantity is not worshipful. Neither the addition\\ntable nor the multiplication table can be used to\\nstimulate devotion.\\nThere are those who think that they reverence\\nThe All who call themselves Pantheists but if\\nthey do so it is by investing The All with personal\\nor spiritual qualities. Thus Strauss declares that\\nhe worships the Cosmos because order and law,\\nreason and goodness are the soul of it. But how\\nreason and goodness can exist apart from person-\\nality Strauss has never explained to us.\\nAnother very brave unbeliever confesses and\\nmaintains that those who have rejected the doc-\\ntrine of an intelligent and beneficent Creator of\\nthe world are obliged to hold on to the very same\\ntruth, under their belief in a reasonable tendency\\nin the universe, and their faith in the reality of\\nthe good. Neither science nor virtue can exist,\\nhe says, unless we believe both these things that\\nthe universe is reasonable, and that goodness is\\nthe fundamental reality. Now is not this, he\\nasks, in essence just the same condition of life\\nas that represented by the doctrine of the benefi-\\ncent and intelligent Creator and Governor of the\\nworld It is, I answer, the very same thing.", "height": "3328", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0025.jp2"}, "26": {"fulltext": "10 WHAT IS LEFT OF THE OLD DOCTRINES\\nFor reasonableness and goodness are not physical\\nbut psychical qualities you cannot, if you try ever\\nso hard, conceive of them as belonging to things or\\nto systems of things they belong to persons and\\nthus the fundamental assumption, on which all sci-\\nence and all morality rest, is identical with the old\\ndoctrine of God.\\nThe fundamental premise of science is that Na-\\nture is rational that every phenomenon admits of\\na rational explanation. That would seem to be\\nonly another way of saying that the Source of Na-\\nture is a Eeason akin to our own. The spread of\\nknowledge must bring us into closer acquaintance\\nwith this eternal Eeason.\\nThe author of the Book of Daniel points onward\\nto a day when many should run to and fro, and\\nknowledge should be increased. We seem to be\\nliving in the morning of that day. The spread of\\nintelligence upon the earth since the discovery of\\nAmerica and the invention of movable types is\\nmarvelous. Within the memory of most of us the\\nopportunities of education have been greatly ex-\\ntended. Multitudes who once did scarcely more\\nthan vegetate are now learning to think. It is a\\ntremendous peril to which the world exposes itself\\nwhen it sets so many people to thinking, but we\\nhave risked it and must make the best of it. The\\nchanges which are taking place in our beliefs about\\nGod are due to the fact that a great many people\\nare thinking about things visible and invisible,\\ntrying to understand them and to make them agree\\nwith one another.", "height": "3328", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0026.jp2"}, "27": {"fulltext": "BELIEF IN GOD 11\\nMen have, indeed, always been thinking about\\nthe world in which they live they have known\\nsomething, and have speculated much and won-\\ndered more, about its physical features, its plains,\\nmountains, rivers, seas, the clouds in its skies, the\\nsun that lights it by day, and the moon and stars\\nthat are its lamps by night. The shepherd on the\\nlonely Mesopotamian pastures, the sailor in his\\nfrail boat crossing the inland sea or coasting along\\nthe ocean s shore, had many thoughts about this\\nworld and its surroundings, about the shape and\\nsize of it, and the physical forces which bear rule\\nupon it. But modern thought about the world is\\nquite unlike that ancient w^ay of thinking.\\nIn the first place, modern thought apprehends,\\nin some measure, the fact of a universe, which is a\\nword the meaning of which none of the philoso-\\nphers of ancient times could have comprehended.\\nOur common apprehension of these things is one\\nthat would have overwhelmed wdth bewilderment\\nand confusion Herodotus or Aristotle. The thought\\nwhich was common to the great thinkers of the\\nancient time, and to the men w4io wrote the Bible,\\nwas that this earth was the central and stable plat-\\nform of the Creation, above which various meteor-\\nological phenomena appeared, these being created\\nand set in motion wholly for the service and con-\\nvenience of man. Dante s cosmogony was a sam-\\nple of the explanations which ancient thought had\\ngiven to the phenomena of the earth and the hea-\\nvens. With the advent of the Copernican astron-", "height": "3324", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0027.jp2"}, "28": {"fulltext": "12 WHAT IS LEFT OF THE OLD DOCTRINES?\\norny, says Mr. Fiske, tlie funnel-shaped Inferno,\\nthe steep mountain of Purgatory, crowned with its\\nterrestrial paradise, and those concentric spheres\\nof Heaven wherein beatified saints held weird and\\nsubtle converse, aU went their way to the limbo\\nprepared for the childlike fancies of untaught\\nminds, whither Hades and Valhalla had gone be-\\nfore them. In our day it is hard to realize the\\nstartling effect of the discovery that man does not\\ndwell at the centre of things, but is the denizen of\\nan obscure and tiny speck of cosmical matter quite\\ninvisible amid the innumerable throng of flaming\\nsuns that make up our galaxy. Modern thought\\nabout the extent and vastness of the universe in\\nwhich we live thus seems to differ by the diameter\\nof immensity from the thought of the olden time.\\nThe world in which the ancients supposed them-\\nselves to be living, as compared with the universe\\nin which we know ourselves to be living, was as a\\ndrop of water to the ocean.\\nIn the second place modern thought differs from\\nthe thought of a former time not less radically\\nrespecting the manner in which the universe has\\ncome into being. The older thought regarded cre-\\nation as a mechanical process things were made\\noutright, as a watchmaker makes a watch. The\\nCreator first called into being the matter of which\\nthe world is composed, and then took it and shaped\\nit into the various forms which we now see about\\nus; heaping up the mountains and scooping out\\nThe Destiny of Man, pp. 14, 15.", "height": "3328", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0028.jp2"}, "29": {"fulltext": "BELIEF IN GOD 13\\nthe valleys by the fiat of his might; shaping the\\ncrystals by an act of volition creating, by the\\nexertion of direct power, the manifold species of\\nliving things, just as they now exist, and endowing\\nthem with reproductive power, so that each should\\nperpetuate its kind making, in the morning of the\\ncreation, the pine and the oak and the elm and\\nthe maple, the rose and the lily and the apple and\\nthe pear, and all the rest of the plants the horse\\nand the ox and the elephant and the wolf and the\\nzebra and the giraffe and the dog and the sheep,\\nand all the rest of the mammals the eagle and the\\nrobin and the raven, and all the rest of the birds\\nthe pickerel and the trout and the minnow, and all\\nthe rest of the fishes the bee and the wasp and\\nthe butterfly, and all the rest of the insects mak-\\ning all the tribes of living creatures, just as we\\nhave them now, stocking the earth and the air and\\nthe waters with living inhabitants by one stu-\\npendous act of creative power so that there were\\njust as many kinds, and just the same kinds, of\\nliving things upon the earth when the earth was a\\nweek old as there are to-day, more, probably, for\\nthere are certainly some skeletons and fossils in\\nour museums which represent races that are no\\nlonger in existence. This is, for substance, the\\nthought about the manner in which the world and\\nits inhabitants came into being which was enter-\\ntained by thinkers and philosophers until a very\\nrecent date. The modern world is not thinking\\nalong this line respecting the origin of the world", "height": "3324", "width": "2156", "jp2-path": "howmuchisleftofo00glad_0029.jp2"}, "30": {"fulltext": "14 WHAT IS LEFT OF THE OLD DOCTRINES?\\nand the life upon its surface. The beliefs about\\nthe method of creation which were held when I\\nwas a boy by nearly all intelligent men are not\\nheld to-day by any intelligent man. It is now\\nknown as well as anything can be known that the\\nearth assumed its present form as the result of\\nforces acting through long aeons, whose action we\\ncan observe and measure how the rocks were\\nformed, how the mountains were heaped up, how\\nthe valleys were scooped out, we know as well as\\nwe know how the Brooklyn Bridge was built and\\nwe know that the work was going on for hundreds\\nof thousands of years. We know that the various\\ntribes of life have passed through many changes of\\nform and function that for ages on ages, these\\nchanges have been going on, the forms of life\\ngradually rising from the lower to the higher. The\\nrecord is written in the rocks, and no man of intel-\\nligence can contradict it. The progress of life is\\nfrom the simple to the complex, from the more\\ngeneralized to the more specific and there is\\nplenty of evidence of the transformation of one\\nspecies into another. This is the way things have\\ncome to be what they are they are linked together\\ngenetically; what has taken place in nature was\\nnot the offhand manufacture of all created things,\\nbut their gradual becoming.\\nThis way of thinking about things has become\\nvery nearly universal. We all assume, whenever\\nwe begin to study any subject in science, in history,\\nin archaeology, in sociology, that one thing natu-", "height": "3328", "width": "2220", "jp2-path": "howmuchisleftofo00glad_0030.jp2"}, "31": {"fulltext": "BELIEF IN GOD 15\\nrally grows out of anotlier that the life of one\\ngeneration is closely connected with the life of the\\ngenerations that have preceded it that languages,\\ncustoms, laws, institutions, are products of develop-\\nment. It is this mighty thought about the genetic\\nrelations of things that has taken possession of the\\nmind of the world. It is before this thousfht that\\nthe modern Christian is standing, in a rather\\nsolicitous state of mind. What can he do with it\\nDoes it not contradict many of the doctrines which\\nhe has regarded as essential to faith Does it not\\nassail the authority of the Bible Does it not\\noverthrow the entire Christian system So some\\npeople are telling him, some, I regret to say,\\nwho ought to be in better business. And it is true\\nthat if the authority of the Bible stands or falls\\nwith its scientific inerrancy, then the Bible can no\\nlonger be regarded as authority and that if to be\\na Christian it is necessary to believe that the world\\nand all thinsfs therein were created out of nothino^\\nand given their present forms in 144 hours, no\\nintelligent man can be a Christian any longer.\\nBut I, for one, am going, in spite of both Mr.\\nIno-ersoll and Mr. Moodv, to believe a little lousier\\nyet that the Bible is worth a great deal to man-\\nkind, after you have fully recognized the fact that\\nit is not an authority in geology and astronomy\\nand that one may be a Christian without denying\\nany of the well established facts of modern science.\\nI am going to maintain that the intelligent Chris-\\ntian may stand in the presence of modern thought,", "height": "3328", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0031.jp2"}, "32": {"fulltext": "16 WHAT IS LEFT OF THE OLD DOCTRINES\\nand accept everything that has been proved by-\\nscience or history or criticism, and not be fright-\\nened at all by any of it firmly believing that the\\ngreat verities of the Christian faith will still re-\\nmain untouched.\\nThere are those to whom the doctrine of Evolu-\\ntion seems atheistic they think that it banishes\\nGod from the universe. But the atheism is not in\\nevolution it is in the man who insists on putting\\nan atheistic interpretation upon it. The fool can\\nalways say in his heart, There is no God he said\\nit long before Darwin he said it with a persistent\\nemphasis in the days when the old deistic concep-\\ntion was current of a God who manufactured a\\nuniverse out of hand and stocked it with forces\\nand wound it up and set it running, in the days\\nwhen the conception of an orderly progress in the\\ncreation had scarcely dawned upon the human\\nmind. It may be that some people can more easily\\nbelieve in a God who only now and then visits this\\nworld to interfere in a miraculous way with the\\nworking of the laws which he has ordained; for\\nmyself I find it easier to believe in one who is\\npresent in all the forces of nature, revealing him-\\nself not so convincingly by occasional interruptions\\nof the order as by the order itself.\\nThe truth is that modern thought is conducting\\nus to a belief in God which comes far nearer to\\nknowledge of him than any of the intellectual pro-\\ncesses of the past ever carried us and that it is\\nalong the paths which Evolution has opened to us", "height": "3328", "width": "2220", "jp2-path": "howmuchisleftofo00glad_0032.jp2"}, "33": {"fulltext": "BELIEF IN GOD 17\\nthat we are drawing near to God. The first dis-\\ncussions of this doctrine excited much alarm it\\nseemed to many that it banished God from his uni-\\nverse. The fear was puerile. The child who looks\\nupon an automatic toy may imagine that it is self-\\nmoved,; the mature mind knows that there is a\\nhidden force that moves it. Mr. Darwin s theory\\nof the origin of species was an explanation of the\\nmethod of creation it did not attempt to account\\nfor the existence of those primal forces and ten-\\ndencies under whose action and interaction this\\nwork of development went on. Under that theory\\nit was still necessary to say, In the beginning,\\nGod. The last words of this first great treatise,\\nThe Origin of Species,* must not be forgotten\\nThere is grandeur in this view of life, with its\\nseveral powers, having been originally breathed by\\nthe Creator into a few forms or into one and that\\nwhile this planet has gone cycling on according to\\nthe fixed law of gravity, from so simple a begin-\\nning endless forms most beautiful and most won-\\nderful have been and are being evolved.\\nIt is true, however, that while students have\\nbeen busy upon the minutiae of evolution study-\\ning fishes fins and birds wings and horses toes\\nthe larger implications of the subject have been\\nmuch neglected and there have been a good many\\namong them who could not see the woods for the\\ntrees. Specialization is apt to develop a provin-\\ncial mind the specialist knows his own province,\\nbut is skeptical about the existence of others, and", "height": "3328", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0033.jp2"}, "34": {"fulltext": "18 WHAT IS LEFT OF THE OLD DOCTRINES\\nhas no knowledge of larger relations. But since\\nthe appearance of Mr. Darwin s essay time enough\\nhas now elapsed to enable some of the philosophers\\nof evolution to take a comprehensive view of all\\nthe facts; and as the returns begin to come in\\nfrom the whole field, some things plainly appear\\nwhich at first were dimly seen.\\nIt would be interesting, if there were time, to\\nglance at some of the conclusions with reference to\\nthe truth of theism which have been reached in\\nrecent years, by eminent scientific men who are\\nnot theologians, and who have approached the sub-\\nject from the scientific side.\\nOne of the most striking of these testimonies\\nwas that of George John Romanes, the eminent\\npsychologist and zo ologist, whose book, written\\ntwenty years ago, and entitled A Candid Exami-\\nnation of Theism by Physicus, is the strongest\\nattack that I have ever read upon the ordinary\\nproofs _ of the divine existence. Mr. Romanes,\\nmuch against his own inclination, had convinced,\\nhimself that the evolutionary doctrines had demol-\\nished all those proofs, and in a most pathetic con-\\nfession he declared that the faith in which his soul\\nhad reposed from his childhood was gone forever.\\nBut Mr. Romanes kept thinking, and, gradually,\\nsome of the larger implications of the subject be-\\ngan to appear to him. He was compelled to revise\\nthe arguments by which he had, as he supposed,\\ndemolished theism, and at length to acknowledge\\nthat they were fallacious, and that evolution had", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0034.jp2"}, "35": {"fulltext": "BELIEF IN GOD 19\\nstrengthened rather than weakened our reasons for\\nbelieving in God.\\nOur own John Fiske was regarded by Mr. Dar-\\nwin as the ablest exponent of evolution upon this\\ncontinent. Mr. Darwin paid Mr. Fiske the com-\\npliment of saying that he was the clearest writer\\non philosophical subjects that he had ever read.\\nIn the earlier years of his evolutionary studies Mr.\\nFiske was reserved in the expression of his opin-\\nions respecting the theological bearings of evolu-\\ntion. But in recent years, since he has had time\\nto assemble and organize the results of his inves-\\ntigations, his utterances have been increasing in\\nclearness and positiveness. Those two little books,\\nThe Destiny of Man and The Idea of God,\\nhave been a veritable evangel to many groping\\nminds. And that other small volume, lately pub-\\nlished, Through Nature to God, is much more\\nimportant than anything he has hitherto said.\\nIn the report which I am now trying to bring to\\nyou upon the latest phases of theism, I can do\\nyou no greater service than to give you, briefly,\\nand largely in my own words, an outline of the\\nargument of the concluding essay of this book on\\nThe Everlasting Reality of Religion.\\nThe argument starts with the Spencerian defini-\\ntion of life as the continuous adjustment of inner\\nrelations to outer relations. The most funda-\\nmental characteristic of living things, says Mr.\\nFiske, is their response to external stimuli. If\\nyou come upon a dog lying by the roadside and", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0035.jp2"}, "36": {"fulltext": "20 WHAT IS LEFT OF THE OLD DOCTRINES\\nare in doubt whether he is alive, you poke him with\\na stick. If you get no response, you presently\\nthink that it is a dead dog. So, if a tree fails to\\nput forth leaves it is an indication of death. Pour\\nwater on a drooping plant and it shows its life by\\nrearing its head this is the result of a continuous\\nadjustment of relations within the plant to relations\\nexisting outside of it. All life upon the globe,\\nwhether physical or psychical, represents continued\\nadjustment of inner to outer relations.\\nThe lungs and the atmosphere are fitted for\\neach other the stimulus of the vital air from with-\\nout, received by the lungs within, is the momen-\\ntary and constant condition of life. The food of\\nthe gardens and the fields is adapted to our diges-\\ntive organs, and our organs are adjusted to the\\nstimulus of the food, and the adjustment must be\\ncontinuous. A striking instance of this biological\\nadjustment is the evolution of the eye. In Mr.\\nFiske s words, there was first a concentration of\\npigment grains in a particular dermal sac, making\\nthat spot particularly sensitive to the light then\\ncame, by slow degrees, the heightened translucence,\\nthe convexity of surface, the refracting humors, and\\nthe multiplication of nerve vesicles arranging them-\\nselves as retinal rods. And what was the result\\nof all this for the creature in whom organs of vision\\nwere thus developed There was an immense ex-\\ntension of the range, complexity, and definiteness\\nof the adjustment of inner relations to outer rela-\\n1 Through Nature to God, pp. 178-180.", "height": "3364", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0036.jp2"}, "37": {"fulltext": "BELIEF IN GOD 21\\ntlons. In other words there was an immense in-\\ncrease of life. Then came into existence, more-\\nover, for those with eyes to see it, a mighty visible\\nworld that for sightless creatures had been virtually\\nnon-existent.\\nThe organs of touch and taste and hearing have\\nbeen developed in precisely the same way. In all\\nthese cases we clearly see how the forms of the life\\nwithin have been shaped to receive the gifts of the\\nworld without. The evolution of the eye, as we\\nsee it going on, is a process of preparation for the\\ngreat revelation that is to be made, by and by, of\\nthe visual glory of the universe. It is because\\nthere are waiting outside skies and fields and flow-\\ners and gems, wonders of form and color, faces\\nbeautiful with the light of a deathless love, that\\nthe eye is slowly rounded into form. It is be-\\ncause the sound of many waters, and the caroling\\nof birds, and the music of mighty symphonies, and\\nthe thrilling tones of loving voices are seeking to\\nreveal themselves to the waiting soul, that the ear\\nis formed for hearing. Nay, it is in and by the\\nvery action of the elements without that these fac-\\nulties within are summoned into being. It is the\\nlight softly playing on those sensitive pigments\\nthat assembles the tissues by which the eye is\\nformed. It is by the waves of sound gently beat-\\ning upon the rudimentary ear, and saying, Let\\nus come in, and bring our music with us that\\nthe ear has been created. The age-long process by\\n1 Through Nature to God, p. 184,", "height": "3328", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0037.jp2"}, "38": {"fulltext": "22 WHAT IS LEFT OF THE OLD DOCTRINES\\nwhich each of these organs has been shaped is a\\nclear witness to the reality of some wondrous gift\\nthat is coming into the life by means of it. We\\nknow when we see such an organ growing that\\nthere is some precious commerce on the ocean of\\nexistence for which it is to be the port of entry.\\nThe existence of such an organ or faculty is the\\nsien of some vital correlation between the life\\nwithin and the world without.\\nTake this fundamental law of the evolution of\\nlife, and apply it to the life of humanity. From\\nthe dawn of love in human life, the impulse to wor-\\nship, to pray, to believe in an unseen world has\\nfound constant expression. Eeligion is one of the\\ngreat factors of human history. And the religious\\nlife of the race, Mr. Fiske tells us, has always in-\\nvolved these three elements belief in a quasi-\\nhuman God, in a future life, and in some relation\\nbetween conduct here and happiness Hereafter. By\\na quasi-human God is meant a God between whom\\nand ourselves there can be relations of knowledge\\nand affection whose kinsmen we are who knows\\nus and loves us. As a matter of history, says\\nMr, Fiske, the existence of a quasi-human God\\nhas always been an assumption, or postulate. It is\\nsomething which men have all along taken for\\ngranted. It probably never occurred to any one to\\ntry to prove the existence of such a God until it\\nwas doubted and doubts on that subject are very\\nmodern. Omitting from the count a few score in-\\ngenious philosophers, it may be said that aU man-", "height": "3328", "width": "2212", "jp2-path": "howmuchisleftofo00glad_0038.jp2"}, "39": {"fulltext": "BELIEF IX GOD 23\\nkind the wisest and the simplest have taken\\nfor granted the existence of a Deity, or deities, of\\na psychical nature more or less similar to that of\\nhumanity. Such a postulate has formed a part\\nof all human thinking from primitive ages down to\\nthe present time.\\nHere, then, is the fact of religion. And what\\nare the dimensions of this fact? Xone can deny,\\nsays Mr. Fiske, that it is the largest and most\\nubiquitous fact connected with the existence of\\nmankind upon the earth. The greatest fact of\\nhuman history the most influential fact is\\nthis universal belief in an unseen world and in a\\nGod who is the Father of our spirits. It is this\\nfact, ivMch evolution, through countless ages, has\\nbeen producing The same process of development\\nby which the eye and the ear were formed has\\nevolved this universal human tendency to reach\\nout toward an unseen world, to feel after God. if\\nhaply we may find him.\\nIf, now% this universal hunger for a God whom\\nwe can know and love, this hunger which evolu-\\ntion has taken so many centuries to develop, is a\\nhuno^er which there is nothino^ in the universe to\\nsatisfy; if the spiritual eye has been developed,\\nthrough ages of human experience, that it may\\ngaze upon vacancy, fixing its piteous appeal upon\\nthe blackness of darkness forever, then all that is\\nfundamental in the philosophy of evolution is dis-\\ncredited and set at naught.\\n1 Through Nature to God, pp. 163, 164. 2 Xbi^^ p. 159.", "height": "3328", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0039.jp2"}, "40": {"fulltext": "24 WHAT IS LEFT OF THE OLD DOCTRINES\\nIf the relation thus established, says Mr.\\nFiske, in the morning twilight of Man s existence,\\nbetween the Human Soul and a world invisible and\\nimmaterial, is a relation of which only the subjec-\\ntive term is real and the objective term is non-\\nexistent, then I say it is something utterly without\\nprecedent in the whole history of creation. All\\nthe analogies of evolution, so far as we have been\\nable to decipher it, are overwhelming against any\\nsuch supposition. All the analogies of nature\\nfairly shout against the assumption of such a\\nbreach of continuity between the evolution of man\\nand all previous evolution. So far as our know-\\nledge of nature goes, the whole momentum of it\\ncarries us onward to the conclusion that the Un-\\nseen World as the objective term in a relation of\\nfundamental importance that has coexisted with\\nthe whole career of Mankind, has a real existence\\nand it is but following out the analogy to regard\\nthe unseen world as the theatre where the ethical\\nprocess is destined to reach its full consumma-\\ntion. 1\\nThese final words of this strong thinker put to\\nsilence, as with the blast of a mighty trumpet, the\\nsmall cavils of a generation of sciolists\\nThe lesson of evolution is that through all\\nthese weary ages the human soul has not been\\ncherishing in Religion a delusive phantom but, in\\nspite of seemingly endless groping and stumbling,\\nit has been rising to the recognition of its essential\\n1 Page 91.", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0040.jp2"}, "41": {"fulltext": "BELIEF IN GOD 25\\nkinship with the ever-living God. Of all the im-\\nplications of the doctrine of evolution with regard\\nto Man, I believe the very deepest and strongest\\nto be that which asserts the everlasting reality of\\nreligion.\\nHere we may rest our argument. I am sure\\nthat we have found some reason for believing that\\nwhatever may have happened to the other doctrines\\nof religion, the foundation of it all standeth sure.\\nHave there been no changes, then, in our doc-\\ntrine of God Yes, there have been many changes.\\nIn the first place, the arguments which men used\\nto employ to prove the existence of God are not\\nnow relied on so much as they used to be science\\nhas greatly weakened the force of some of them\\nbut it has given us in their stead that broader\\nargument which we have just been considering.\\nIn the second place, our view of the character of\\nGod has greatly changed. We do not think and\\nsay the same things about Him that we used to\\nthink and say. We do not try to explain all his\\nthoughts and feelings and purposes so much as we\\nused to do. We have more perfectly learned what\\nthe Psalmist meant when he said, Clouds and\\ndarkness are round about Him. We know that\\nInfinite Being must contain depths that the plum-\\nmet of our understanding cannot fathom.\\nOne hundred years ago, even fifty years ago,\\nmen had very definite statements to make about\\nGod s moral government. They thought that they\\nunderstood it all perfectly they seemed to think\\n1 Page 191.", "height": "3328", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0041.jp2"}, "42": {"fulltext": "26 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthat it was substantially like one of our political\\ngovernments, and was founded on just the same\\nkind of expediencies as those on which our govern-\\nments rest. What would be politic for an earthly\\nruler, they argued, God must do. Out of that\\nconception a great many notions sprung which\\nwere altogether crude and unworthy. The doc-\\ntrines of retribution, the doctrines of forgiveness,\\nwhich rested on this forensic conception, have\\nlargely passed away.\\nBut while many of the childish and inadequate\\nnotions about God are disappearing from human\\nthought, belief in Him as our Heavenly Father,\\nas the Infinite Love which is behind all law, has\\nnot been shaken in the minds of reasonable men.\\nThere never was an hour when so many men could\\nsay from the heart, I believe in God, the Father\\nAlmighty, Maker of Heaven and Earth there\\nwas never an hour when this belief was bulwarked\\nby such an accumulation of scientific knowledge.\\nIt is a very shallow philosophy which imagines that\\nthe one subject in which human beings have al-\\nways been more deeply interested than in any other\\ncan be dismissed, as mere superstition, by the wave\\nof an orator s hand or that men are likely, very\\nsoon, in the presence of this majestic universe, to\\ncease to wonder or to worship before the Power\\nthat has called it into existence. For one, I firmly\\nbelieve that modern thought is laboriously build-\\ning up a foundation for our faith far more firm\\nand broad than that on which men rested their souls\\nin what were known as the ages of faith.", "height": "3328", "width": "2212", "jp2-path": "howmuchisleftofo00glad_0042.jp2"}, "43": {"fulltext": "BELIEF IN GOD 27\\nThe arguments which men were using fifty years\\nago to prove the existence of God all embodied\\nprofound truth, but in the light of modern science\\nthey need restatement. In an ordaining council\\nI once heard the question put to a young man\\nwhose mind was alive with the movement of the\\ntime, what he thought about Paley s argument for\\ntheism. Oh, it was all very well for its day,\\nhe answered it called attention to some indica-\\ntions of purpose in the creation but the proofs of\\npurpose which have been shown us since by such\\nwriters as Darwin and Tyndal, and Huxley throw\\nall that exhibit into the shade. The venerable\\nexaminers looked at one another in blank amaze-\\nment. They understood not the saying, but the\\ncandidate had told them the exact truth. The tele-\\nology of modern science is far more cogent than\\nthat of Paley s generation.\\nIt may be doubted whether we shall ever have\\nscientific demonstration of the existence of God.\\nGod is a spirit, and our deepest knowledge of Him\\nmust be spiritual rather than scientific. But the\\nmore complete is our scientific knowledge the\\nstronger will be the probability of the existence of\\nGod. Surely if God is in his world, He must be\\nrevealing himself to us in all its laws and forces,\\nand therefore all ordered knowledge of the world\\nmust be bringing Him nearer to our thought, and\\nevery science must be tributary to that great uni-\\nfying revelation wherein faith and knowledge are\\nno longer twain, but one.", "height": "3324", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0043.jp2"}, "44": {"fulltext": "II\\nHOW THE WORLDS WERE MADE\\nIn the preceding chapter we considered the rela-\\ntion of Evolution to the belief in God, showing how\\nthe old theistic arguments have been modified and\\nstrengthened by the discovery that creation is the\\nresult, not of an instantaneous fiat, but of a contin-\\nuous process. Inasmuch as the changes which have\\ntaken place within the past fifty years in our theo-\\nlogical statements have mainly resulted from the\\nprevalence of evolutionary theories, it may be well\\nto examine a little more fully the significance of\\nthe doctrine of Evolution. In the first chapter of\\nJohn s Gospel we find a doctrine of origins whose\\nphilosophy is not yet antiquated In the begin-\\nning was the Word, and the Word was with God,\\nand the Word was God. The same was in the\\nbeginning with God. All things were made\\nthrough him, and without him was not anything\\nmade that hath been made. Word in the\\nGreek is Logos it has a double signification it\\nmeans both thought and expression, the idea and\\nits symbol. The Greeks, therefore, came to use\\nLogos as primarily denoting the eternal Reason,\\nand secondarily the utterance or manifestation of", "height": "3324", "width": "2228", "jp2-path": "howmuchisleftofo00glad_0044.jp2"}, "45": {"fulltext": "HOW THE WORLDS WERE MADE 29\\nthat Reason. Of course thought must exist before\\nexpression. When, therefore, we are told that in\\nthe beginning was the Word, the truth is brought\\nbefore us that the universe originated in thought\\nthat the foundation of it all is in the eternal Rea-\\nson. And this is the constant assumption of modern\\nscience. Science could not proceed a single step\\nbut for the belief that that which it is investio:atin2:\\nis intelligible that it is possible to understand it\\nthat it is grounded upon reason that an intelli-\\ngence, similar to our intelligence, has established\\nthe order and law which it expects to find in\\nevery process. The universe is reasonable it is\\nin harmony with reason it can be made intelligi-\\nble to reason it must have originated in the eternal\\nReason. This, I say, is the fundamental postulate\\nof all scientific investigation any scientific man\\nstultifies himself if he denies it it is no more pos-\\nsible to get away from it than it is to get away\\nfrom your shadow and the whole mighty accumu-\\nlation of scientific knowledge is one harmonious\\nand unanimous testimony to the truth that the uni-\\nverse is intelligible. How it could be intelligible\\nif it had not originated in Intelligence I defy any\\nman to explain.\\nIf, therefore, any one supposes that evolution\\nhas undermined the doctrine of an intelligent Au-\\nthor of the Universe, he cannot too soon rid him-\\nself of that notion. There are those, no doubt,\\nwho imagine that evolution has somehow supplanted\\nGod that there is some kind of an abstraction or", "height": "3324", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0045.jp2"}, "46": {"fulltext": "30 WHAT IS LEFT OF THE OLD DOCTRINES\\napparatus called evolution, which has neither mind\\nnor will, which originated planlessly, which works\\non in an haphazard way, and which by an infinite\\nseries of hits and misses has brought forth the uni-\\nverse as it now exists. There are scientific men\\nwith an anti-theological bias so strong that they\\nare often inclined to use language which squints in\\nthis atheistic direction. But sound thinking gives\\nno room, for any such conceptions. As I have said\\nin the preceding chapter, there never was a time\\nwhen the belief in creative intelligence had so\\nmuch proof to support it as it has to-day. The\\ndoctrine of evolution, instead of weakening the\\nfaith in God of all those who have studied it pro-\\nfoundly, has given to many of them their strongest\\nreasons for believing in an all-wise God.\\nWhat, then, is the doctrine of evolution The\\nword signifies unfolding, or opening out. The un-\\nrolling of a map is an evolution. The opening of\\na flower bud is an evolution. The term would\\ntherefore itself appear to suggest some previous\\nprocess of thought or activity. What is unfolded\\nmust first have been enfolded what is unrolled\\nmust first have been rolled. Evolution implies in-\\nvolution. The process which we are watching must\\nhave been prepared for beforehand. But without\\nputting any stress on this mere verbal argument,\\nlet us ask what evolution means in the large sense\\nof the word, the sense in which it is most fre-\\nquently used.\\nTo the scientific world, says the professor of", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0046.jp2"}, "47": {"fulltext": "HOW THE WORLDS WERE MADE 31\\nbiology in Wooster University, evolution is a uni-\\nversal law of nature, whereby the existing order of\\nthings in the visible universe as viewed by man,\\nincluding man himself, has come into its present\\nstate of existence through the interaction of certain\\nforces operating in the direction of a progressive\\nchange from some unknown primitive condition of\\nthings. To the Christian the same thought might\\nbe expressed by saying that evolution is the divine\\nmode of creation, whereby God has wrought out\\nthe existing order of things through the continu-\\nous operation of his creative power. These two\\ndejfinitions, as I understand them, are only different\\nways of expressing the same truth.\\nThe real question is whether the world as we see\\nit to-day, with the different kinds of animals and\\nplants upon, it was created in the beginning just as\\nit now is, or substantially as it now is, making\\nallowance for such changes as man himself has\\nwrought or whether only a few forms of life were\\noriginally created, and whether these forms, by\\nvirtue of the forces with which they were endowed,\\nand by their action upon one another, and the\\nreaction of their environment upon them, have\\nbrought forth, in a long series of gTadual changes,\\nthe multitudinous forms of life that now appear.\\nWas it true that in the morning of the creation,\\nwhen the world came forth from the fiat of the\\nCreator, the same plants and the same animals\\nexisted upon the earth as those which now exist\\nthat the pine and the oak and the beech and the", "height": "3328", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0047.jp2"}, "48": {"fulltext": "32 WHAT IS LEFT OF THE OLD DOCTRINES\\nbirch and the rose and the myrtle and the daisy\\nand the goldenrod and the wheat and the maize\\nand all the rest of the plants which we now have\\nwere then in the Garden of Eden and that the\\nanimals which we now know, or at least the wild\\nanimals and birds and fishes and insects, were of\\nthe same orders and species as those which now\\nexist upon the earth Gr, if perchance the exist-\\ning kinds of plants and animals were not all\\ncreated then, in their present forms, have they\\nbeen created outright since, in successive periods,\\nand placed upon the earth\\nIn answering this question one or two facts come\\nat once into clear light. It is certain that the\\nearth itself is a very different planet from what\\nit was in the beginning. Evidences of changes,\\nmighty changes, through which it has been passing,\\nabound on every hand. I presume that there are\\nstill many persons who are in the habit of conceiv-\\ning that the world as we see it to-day is substan-\\ntially the same as it has always been that the Crea-\\ntor, at the beginning, mapped out the continents\\nand the oceans and the gulfs and the straits and\\nthe islands that it was the Creator s finger that\\nliterally drew the course of the Euphrates and the\\nNile and the Amazon and the Mississippi, from\\ntheir sources to the sea that it was the Creator s\\nhand that heaped up the mountains and the little\\nhills and scooped out the valleys that laid the\\nmasonry of the gigantic cliffs of the Yosemite and\\nthe Lauterbrunnen Thai; that manufactured the", "height": "3328", "width": "2224", "jp2-path": "howmuchisleftofo00glad_0048.jp2"}, "49": {"fulltext": "HOW THE WORLDS WERE MADE 33\\ncoal and stowed it away under the hills of the\\nHocking valley and the Appalachian chain. Of\\ncourse it is true that all this has been done by the\\nCreator s power but the notion to which I refer\\nis that these features of the earth took their pre-\\nsent form as the immediate result of a creative\\nfiat. And I dare say that there are many good\\npeople to whom the denial of this theory would\\nseem a dangerous kind of skepticism. But it is\\ncertainly a fact which no fairly intelligent person\\ncan question that the present form of the earth is\\nthe result of a long series of physical changes.\\nIt probably existed, says the professor whom I\\nhave already quoted, for millions of years as a\\nseparate planet, before water condensed upon its\\nsurface, and it is clearly demonstrated that it has\\nexisted for other millions of years since that time.\\nDuring this period there has been in operation\\na constant process of progressive change, whereby,\\nthrough the operation of natural agencies, such as\\nwater, atmosphere, heat and cold, and chemical\\naffinity, the surface of the earth has been differen-\\ntiated from a barren expanse of uniform character\\nto the present varied features of land and water,\\ncontinents and islands, lakes and rivers, forests\\nand prairies, and beneath the surface, rocks and\\nmetals, coal and gas, and so on throughout the\\nlong list of natural products fitted for the use of\\nman, one of the most striking evidences of har-\\nmonious design, and yet so conclusively shown to\\nhave come into its present form through the opera-", "height": "3320", "width": "2140", "jp2-path": "howmuchisleftofo00glad_0049.jp2"}, "50": {"fulltext": "34 WHAT IS LEFT OF THE OLD DOCTRINES?\\ntion of the law of progressive change that no intel-\\nligent person would venture to affirm that it was\\nall created by an omnipotent fiat in the form in\\nwhich we now find it. The very agencies that\\nhave wrought it all out may be readily observed\\nto-day under our very eyes continuing the process.\\nIf any one doubts, for example, that the coal beds\\nrepresent a gradual accumulation of vegetation, let\\nhim go to the mouth of the Mississippi and see the\\nprocess in operation. If any one doubts that such\\nvast accumulations of rock as the Trenton lime-\\nstone under our very feet have been built up from\\nthe secretions of aniuial life, involving necessarily\\nan untold lapse of time, let him go to the islands\\nof the Pacific and examine the process where it is\\nnow open to his observation. In short, any one\\nwho studies carefully and in detail the teachings\\nof geology must be convinced that the earth has\\ncome into its present condition through a gradual\\nprocess of progressive changes in other words,\\nthat it has been created by evolution, from a rela-\\ntively primitive condition.\\nThat the world itself was made in this way we\\ndo positively know does not this furnish us some\\npretty good reasons for believing that the tribes\\nwhich inhabit the earth have come into being in\\nthe same way When we find such a stupendous\\nillustration as this of the Creator s method, is it not\\nreasonable to suppose that all his work of creation\\nis done upon the same plan\\nBut the earth itself contains, in the close-locked", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0050.jp2"}, "51": {"fulltext": "HOW THE WORLDS WERE MADE 35\\narchives of its rocky crust, other and even more\\nconchisive evidences. I said that the question\\nbefore us really is whether the species now exist-\\ning were created, in their present forms, in the\\nbeginning. That, as I well remember, was the\\nview which was presented to me in my boyhood I\\nlearned to believe that all the living things round\\nabout me were called into existence by the fiat of\\nthe Creator, in their present forms and that every\\nform of life to which existence was given in the\\nbirth-morning of the creation was still li\\\\ ing upon\\nthe earth. But the record in the rocks makes it\\nplain that thousands upon thousands of species\\nonce existed which no longer exist, and gives us\\nthe strono^est reasons for believino that most of the\\nforms now existing are of comparatively recent\\norigin. It is as plain as anything can be that con-\\nstant changes in the forms of living beings have\\nbeen taking place through all the age-long record\\nof the earth. And it is easy for us to trace the\\nhistory of some, at least, of the forms now existing,\\nand to show how they have been modified from age\\nto age. The fossil remains of plants and animals\\nin the rocks exhibit to us, as Professor Mateer has\\ntold us, the following facts\\n1. The species of animals and plants now\\nliving have only existed upon the earth for a com-\\nparatively short time, geologically speaking.\\n2. While the earliest records of life upon the\\nearth have probably all been obliterated, yet the\\nearliest that have been preserved in fossil remains", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0051.jp2"}, "52": {"fulltext": "36 WHAT IS LEFT OF THE OLD DOCTRINES\\nare all lower in grade of organization than their\\nrelated forms now living.\\n3. There has gradually taken place all through\\nthe geological ages a constant extinction of old\\nspecies and a constant appearance of new.\\n4. The new species thus constantly appearing\\nusually mark an advance over the older species\\npreceding them.\\nThese are the facts. What is their signifi-\\ncance They indicate a progressive change, and\\ntherefore suggest the presence of an organic evolu-\\ntion.\\nThe cumulative proof of this great process is, of\\ncourse, too vast to be even hinted at in this brief\\ndiscourse. Not only the fossils in the rocks, but\\nthe distribution of living species over the earth\\ngives evidence of this, and comparative anatomy,\\nwhich shows us the close resemblances of living\\ncreatures, and the minute gradations by which dif-\\nferent species shade into each other, indicating\\nthat the higher may have grown out of the lower,\\nadds its testimony. Most striking of all is the evi-\\ndence from embryology, in that prenatal history\\nof man of which the Psalmist knew very little, but\\nof which he spoke very reverently, as we all ought\\nto speak\\nI will give thanks unto Thee, for I am fearfully and won-\\nderfully made.\\nWonderful are thy works, and that my soul knoweth right\\nwell.\\nMy frame was not hidden from thee", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0052.jp2"}, "53": {"fulltext": "HOW THE WORLDS WERE MADE 37\\nWhen I was made in secret\\nAnd curiously wrought in the lowest parts of the earth.\\nThine eyes did see my imperfect substance,\\nAnd in thy book were all my members written,\\nWhich day by day were fashioned\\nWhen as yet there was none of them.\\nEvery living creature, from the lowest to the\\nhighest, begins its existence as a single, undiffer-\\nentiated cell. The mighty elm, whose branches\\nshadow an acre, was at first only a little winged\\nseed, a single germ, which fell into the ground, and\\nthen began the process of evolution which brought\\nforth the majestic tree. The stateliest and the most\\npowerful of the animals was, in the beginning, a\\nsingle undifferentiated cell, and the same thing\\nis equally true of man. Says Professor Drum-\\nmond\\nThe embryo of the future man begins life, like\\nthe primitive savage, in a one-roomed hut, a single\\nsimple cell. This cell is round and nearly micro-\\nscopic in size. When fully formed it measures\\nonly one tenth of a line in diameter, and with the\\nnaked eye can be discerned as a very fine point.\\nAn outer covering, transparent as glass, surrounds\\nthis little sphere, and in the interior, embedded in\\nprotoplasm, lies a bright globular spot. In form,\\nin size, in composition, there is no apparent differ-\\nence between this human cell and that of any\\nother mammal. The dog, the elephant, the lion,\\nthe ape, and a thousand others begin their widely\\ndifferent lives in a house the same as man s. At", "height": "3328", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0053.jp2"}, "54": {"fulltext": "3S WHAT IS L\u00c2\u00a3FT OF THE OLD DOCTKTXES\\nan earlier stage, indeed, before it has taken on its\\npellucid coveriDg. this cell has afl nities still more\\nastonishing. For at that remote period the earlier\\nforms of all living things, both plant and animal,\\nare one. It is one of the most astounding facts of\\nmodem science that the first embryonic abodes of\\nmoss and fern and pine, of shark and crab and\\ncoral polyp, of lizard, leopard, monkey, and man\\nare so exactly similar that the highest powers of\\nmind and microscope fail to trace the smallest dis-\\ntinction between them.\\nBut the most astonishing fact is that each of\\nthese forms of animal life, as it is developed from\\nthe cell, takes on, one after another, the different\\nforms of the lower orders. There are stages in\\nthe dcTelopment of a man when he cannot be dis-\\ntinguished from a worm, other stages when his\\nstructure is identical with that of the fish others\\nwhen you cannot distinguish him from a reptile\\nlike the frog, others when he takes the form of a\\nbird, and so on in the rapidly passing stages of\\nhis earlier history he is identified in shape, and\\napparently in substance, with one after another of\\nhis humbler fellow creatures. In man, as in the\\nfish, says Professor Kingsley, the heart is at\\nfirst two-chambered then it becomes three-cham-\\nbered, as in the lower reptiles, and later it devel-\\nops the four-chambered condition, which it retains\\nthrough life. In the blood vessels are the same\\ngUl arteries as in the frog or shark, running in the\\n1 21c AsceM of Man. p. 62.", "height": "3328", "width": "2204", "jp2-path": "howmuchisleftofo00glad_0054.jp2"}, "55": {"fulltext": "HOW THE WORLDS WERE MADE 39\\nsame direction and uniting to form the same dorsal\\naorta. There is the same tendency to form gill\\nslits upon the side of the neck, and in exactly the\\nsame manner, as outgrowths from the throat to-\\nward the external skin. Later the blood vessels\\nchange the gill slits close up, all except the first,\\nwhich persists as the Eustachian tube, connecting\\nthe throat with the inner ear. After a time the\\ndistinctively mammalian features become more\\nprominent, and then comes a time when no one can\\ndecide between two embryos which is that of a dog\\nand which that of man. Later the two can be dis-\\ntinguished, but still that of man and that of a mon-\\nkey show no differences, that of man presents so\\nmany monkey-like features. These facts of the\\nembryonic history of man are as well established\\nas any facts in science. And when we consider\\nthem well, and couple them with what we know of\\nthe slow and gradual processes by which the earth\\nhas been formed, and with what we have learned\\nfrom the fossils in the rocks respecting the pro-\\ngressive changes in the tribes of living creatures, it\\ncertainly does not seem incredible that the method\\nof creation has been the method of evolution that\\nthe different orders of living beings are genetically\\nrelated; that the higher have sprung from the\\nlower that all things that have life are our fellow\\ncreatures by the strongest of all bonds.\\nThere are very few geologists, and still fewer\\nbiologists, who to-day dispute this great fact of\\nJohnson s Ci/cloptedia, art. Evolution.", "height": "3328", "width": "2200", "jp2-path": "howmuchisleftofo00glad_0055.jp2"}, "56": {"fulltext": "40 WHAT IS LEFT OF THE OLD DOCTKINES\\nevolution. There are a few, but they do not re-\\npresent the great body of scientific students. In\\ntruth this conception, that all things consist, to\\nuse Paul s phrase, that the present is the child of\\nthe past, that genetic relations are to be looked for\\neverywhere, has come to rule all our thinking the\\nevolutionary idea, the evolutionary logic, finds ex-\\npression in all our serious conversation we are all\\nevolutionists in the habit of our minds, even when\\nwe are not aware of it. Great scientific discov-\\neries, says a very orthodox theologian, are not\\nmerely new facts to be assimilated they involve\\nnew ways of looking at things. And this has been\\nprimarily the case with the law of evolution,\\nwhich, once observed, has rapidly extended to\\nevery department of thought and history, and\\naltered our attitude towards all knowledge. Or-\\nganisms, nations, languages, institutions, customs,\\ncreeds, have all come to be regarded in the light of\\ntheir development, and we feel that to understand\\nwhat a thing really is, we must examine how it\\ncame to be. Evolution is in the air. It is the\\ncategory of the age a partus temporig, a neces-\\nsary consequence of our wider field of comparison.\\nWe cannot place ourselves outside it, or limit the\\nscope of its operation.\\nThe question about evolution which has been\\nmost hotly disputed respects not the fact, but the\\nmode. Mr. Darwin undertook to show us not only\\nthat it is in progress, but how it goes forward,\\nJ. R. lUingworth, in Lux Mundi, p. 151.", "height": "3328", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0056.jp2"}, "57": {"fulltext": "HOW THE WORLDS WERE MADE 41\\nwhat is the law of its operation. His theory of\\nnatural selection, which I cannot now stop to ex-\\nplain, has been challenged by many naturalists.\\nUndoubtedly it explains much but it does not\\nexplain everything. And when the scientific peo-\\nple undertake to tell us what it is that has wrought\\nall these wonders, and precisely how it works, they\\nsometimes get beyond their depth. There is very\\nlikely to be more in earth, as well as in heaven,\\nthan their philosophy finds room for. They do\\nnot succeed in explaining the beginnings of life\\nthe wisest of them do not try. Mr. Darwin as-\\nsumes that life was here, in the world, in a few\\nsimple forms, at the beginning he assumes that\\nthe Creator breathed life into these forms he only\\ntries to show how the life thus originated has been\\nmultiplied and modified. Respecting this process\\nthere is much that we do not know. But one or\\ntwo things seem to be evident.\\nThe first is that these original germs, out of\\nwhich so much has come, must have been endowed\\nwith wonderful potencies and powers. When we\\nsee what a marvel of majesty and beauty can come\\nforth from the minute germ of the acorn or the\\nmaple seed, we get a slight impression of the poten-\\ntialities of life. The evolution reveals the miracle\\nof the involution. Creation is far more wonderful\\nwhen we think of all this manifold life of the world\\nas having been originally packed away in a few\\nsimple forms, to be drawn forth thence in the slow\\nprogress of the ages, than when we imagine each of", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0057.jp2"}, "58": {"fulltext": "42 WHAT IS LEFT OF THE OLD DOCTRINES\\nthe forms we know as having been bidden into\\nexistence by an infinite fiat.\\nBut there is something more in this process than\\nthe potentialities that the germs contain. The\\nforces of life are there in the germs but all theo-\\nries of evolution agree that the changes which\\ntake place in them are largel}^ influenced by the\\nenvironment. It is what surrounds these growing\\nthings and acts upon them that largely shapes\\ntheir development. It is this feature of the evo-\\nlutionary doctrine which has been regarded, I sup-\\npose, as especially materialistic and dangerous.\\nIf the action and reaction of the environment\\nupon the life accounted for nearly everything,\\nthere seemed to be little room left for a control-\\nling purpose. But a deeper thought disposes of\\nthis misgiving. What is this environment What\\nis the one word that describes this all encompass-\\ning Power which encircles every living thing We\\nsay that it is Nature, but it is truer to say that it\\nis God. It is a natural world, in every force of\\nwhich God is immanent. He who endowed these\\ngerms with their marvelous potencies surrounds\\nthem also with an environment in every part of\\nwhich He is always present. It is this idea of an\\nimmanent God which makes the doctrine of evo-\\nlution not only rational, but sublimely religious.\\nAnd it is modern science which has forced upon\\nus this conception. The one absolutely impossi-\\nble conception of God in the present day, says a\\nmodern theologian, is that which represents Him", "height": "3328", "width": "2216", "jp2-path": "howmuchisleftofo00glad_0058.jp2"}, "59": {"fulltext": "HOW THE WORLDS WERE MADE 43\\nas an occasional visitor. Science had pushed the\\ndeist s God farther and farther away, and at the\\nmoment when it seemed that He would be thrust\\nout altogether, Darwinism appeared, and, under\\nthe disguise of a foe, did the work of a friend. It\\nhas conferred upon philosophy and religion an\\ninestimable benefit by showing us that we must\\nchoose between two alternatives. Either God is\\neverywhere present in nature, or He is nowhere.\\nHe cannot be here and not there. He cannot del-\\negate his power to demigods called second causes.\\nIn nature everything must be his work or nothing.\\nWe must frankly return to the Christian view of\\ndirect divine agency, the immanence of divine\\npower in nature from end to end, the belief^ in a\\nGod in whom not only we, but all things have their\\nbeing, or we must banish Him altogether. It seems\\nas if, in the providence of God, the mission of\\nmodern science was to bring home to our unmeta-\\nphysical ways of thinking the great truth of the\\ndivine immanence in creation, which is not less\\nessential to the Christian idea of God than to a\\nphilosophical view of nature.\\nConsider these facts. Modern science has made\\nit impossible to think of the universe except as\\na revelation of intelligence. Its fundamental as-\\nsumption is, that underlying everything, at the\\nfoundation of all existences, isjthought, is reason.\\nModern science does not know how life began,\\nbut it shows us life developing from a few pri-\\n1 Lux Mundi, pp. 97, 98.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0059.jp2"}, "60": {"fulltext": "44 WHAT IS LEFT OF THE OLD DOCTRINES\\nmary germs, into the order and beauty and gran-\\ndeur of this marvelous world. Who stocked these\\ngerms with such miraculous powers, who packed\\ninto them the potencies that have unfolded into\\nthe life that now fills forest and field and air and\\nocean, that builds our houses and throngs our\\ncities, science does not try to tell; it puts the\\nmighty fact before us and leaves us to interpret it.\\nBut when science tells us that these living things\\nhave been shaped and fashioned in their growth by\\ntheir environment, we cannot help pausing to think\\nwhat that Environment is and if the doctrine of\\nthe divine omnipresence is true, we certainly would\\nnot wish to deny what science affirms. If sur-\\nrounding every one of these growing lives there is\\nan Environment, in every atom, in every force of\\nwhich the mighty God, the Lord, the Creator of\\nthe ends of the earth, resides and works, and if all\\nthese changes are the results of the direct action of\\nhis wisdom and his power, the doctrine of evolu-\\ntion is a most impressive demonstration of the pre-\\nsence of God in the world. Let me close with a\\nword of John Fiske, who is, perhaps, the most\\nintelligent American expounder of this theory\\nThe doctrine of Evolution, which affects our\\nthought about all things, brings before us with viv-\\nidness the conception of an ever-present God, not\\nan absentee God, who once manufactured a cosmic\\nmachine cajDable of running itself except for a\\nlittle jog or poke here and there in the shape of\\na special providence. The doctrine of Evolution", "height": "3316", "width": "2228", "jp2-path": "howmuchisleftofo00glad_0060.jp2"}, "61": {"fulltext": "HOW THE WORLDS WERE MADE 45\\ndestroys the conception of the world as a machine.\\nIt makes God our constant refuge and support,\\nand Nature his true revelation and when all its\\nreligious implications shall have been set forth, it\\nwill be seen to be the most potent ally that Chris-\\ntianity has ever had in elevating mankind.", "height": "3312", "width": "2140", "jp2-path": "howmuchisleftofo00glad_0061.jp2"}, "62": {"fulltext": "ni\\nWHAT IS THE SUPERXATTRAL\\nThe chief stumbling-block of reason in these\\ndays is found in the conception of the supernatu-\\nral. If that could be got rid of, the way of belief\\nwould be made smooth for many feet.\\nThe researches of science have succeeded in es-\\ntablishing on so firm a foundation the doctrine of\\nthe imiversality and immutability of law, that there\\nseems to be no room left in the universe for the\\nsupernatural or the miraculous. A writer in the\\nWestminster Review, several years ago, used\\nthis language Anti-supernaturalism is the final,\\nirreversible sentence of scientific philosophy, and\\nthe real dogmatist and hypothesis-maker is the\\ntheologian. That the world is governed by fixed\\nlaws is the first article in the creed of science, and\\nto disbelieve whatever is at variance with those\\nuniform laws, whatever contradicts a complete in-\\nduction, is an imperative intellectual duty. A par-\\nticular miracle is credible to him alone who already\\nbelieves in supernatural agency. Its credibility\\nrests on an assumption, the assumption of such\\nagency. But our most comprehensive scientific\\nexperience has detected no such agency. There", "height": "3316", "width": "2220", "jp2-path": "howmuchisleftofo00glad_0062.jp2"}, "63": {"fulltext": "WHAT IS THE SUPERNATURAL? 47\\nis no miracle in nature there is no evidence of\\nany miracle-working agency in nature there is no\\nfact in nature to justify the expectation of mira-\\ncle. 1\\nSpecial attention may be called to this manifesto\\nas a good sample of what modern science is not.\\nModern science does not make dogmatic state-\\nments of this kind. It does not say of any propo-\\nsition, This is the final, irreversible sentence of\\nscientific philosophy. It only says, So far as the\\nfacts have been collected and compared they bear\\nthis interpretation. To assume that no more facts\\ncan be collected, that no new light can be thrown\\nupon the subject, that the case is forever closed,\\nis in the last degree unscientific. With John Rob-\\ninson, of Ley den, the pastor of the church that\\nlanded on Plymouth Rock, science always expects\\nmore light to break forth from God s works as\\nwell as from God s word, and is always ready to\\nwelcome it. There is considerable of this kind of\\ndogmatism sometimes, as in this case, outspoken,\\nsometimes latent and implicit in the utterances\\nof men who speak as the oracles of science. There\\nis far less of it than there was twenty years ago,\\nfor the fact is plainer than once it was that the\\nscientific spirit is a spirit of reverence but when-\\never we fall in with it we ought to remember that\\nmen who talk in this dogmatic tone are not, in any\\ntrue sense of the word, scientific men the spirit\\n1 Quoted by James Freeman Clarke, in Orthodoxy its Truths\\nand Errors^ p. 81.", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0063.jp2"}, "64": {"fulltext": "48 WHAT IS LEFT OF THE OLD DOCTRINES\\nwhich speaks through their lips is the spirit of the\\nold theology, masquerading in the garb of science.\\nDisputes of this character arise largely, however,\\nfrom a failure to agree upon definitions. What is\\nthe sui ernatural What is a miracle If these\\npreliminary questions can be satisfactorily an-\\nswered, many of the debates will come to an end\\nat once. Xot all of them, but many of them. For\\nthere are radical differences of theory there are\\ntheologians on the one side and philosophers on\\nthe other with whom I cannot agree, and who cer-\\ntainly cannot agree with one another. The more\\nclearly their several views are expressed, the more\\nirreconcilable will seem to be their antagonism. It\\nis not possible to do away with all differences of\\nopinion. But the number of differences would be\\nconsiderably reduced if the contending parties\\nwould agree upon their definitions.\\nThat the world is governed by fixed laws,\\nsays the authority I have quoted, is the first arti-\\ncle in the creed of science. What is meant by fixed\\nlaws Is it meant that everything which is now-\\ntaking place has always been taking place and will\\nalways continue to take place That is not true.\\nThe sun is rising and setting now every twenty-\\nfour hours but it has not always been rising and\\nsetting, and nobody can prove that it will always\\nrise and set. Indeed, no careful student of astron-\\nomy pretends to believe that it always will.\\nWhat is the history of Nature, asks Professor\\nFisher, but a record of perpetual changes, new", "height": "3324", "width": "2236", "jp2-path": "howmuchisleftofo00glad_0064.jp2"}, "65": {"fulltext": "WHAT IS THE SUPERNATURAL? 49\\nbeings, new phenomena, and new collocations of\\nphenomena presenting themselves on the scene\\nTo this extent, our expectation that the future will\\nbe like the past is subject to qualification.\\nIt is true that we do expect that the same\\nantecedents will be followed by the same conse-\\nquents. We believe that water will solidify next\\nyear as it does this year at 32\u00c2\u00b0 Fahrenheit, and that\\nit will become vapor at our altitude at 212\u00c2\u00b0. We\\nbelieve that the specific gravity of silver will con-\\ntinue, through the centuries, to be greater than\\nthat of aluminum. But this is, in truth, not know-\\nledge it is faith, what Professor Huxley calls\\nthe great act of faith that every student of sci-\\nence is compelled to exercise, and on which all his\\ninvestigations are founded. He believes that like\\nantecedents will be followed by like consequents.\\nHe believes in a reign of law. That these laws are\\nso fixed that they can never be altered is, however,\\na piece of dogmatism upon which he does not ven-\\nture.\\nOf one thing, however, the student of science\\nfeels very sure, and that is that there is a reason\\nfor everything that there is no process and no\\nevent which cannot be rationally explained. The\\nuniverse is reasonable this is the foundation of\\nscience. But this is a very different thing from\\nsaying that all which takes place in the world is\\nthe product of an unalterable mechanism. The\\nacts of a wise man are rational and can be ration-\\n1 Faith and nationalism, p. 138.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0065.jp2"}, "66": {"fulltext": "50 WHAT IS LEFT OF THE OLD DOCTRINES?\\nally explained it does not follow that lie is a mere\\nmachine, and can never act in any other way than\\nthe way in which he does act. When Mr. Huxley\\nsays that the progress of science has in all ages\\nmeant and now means more than ever the exten-\\nsion of the province of what we call matter and\\ncausation, and the concomitant gradual banishment\\nfrom all regions of human thought of what we call\\nspirit and spontaneity, he makes a statement\\nwhich probably expresses the bent of his own\\nmind, but which does not express the real ten-\\ndencies of scientific thought in these last days.\\nThe truth is that there is just now a strong move-\\nment of mind toward the recognition of the fact\\nthat the spiritual side of life is quite as well worth\\nstudy as the physical side.\\nWith these preliminary cautions against an anti-\\ntheological bias which is not any more rational or\\nscientific than the theological bias of the church-\\nman, let us come directly to the questions before\\nus.\\nWhat, then, is a miracle The common notion\\nis that it is a violation of or a deviation from the\\nlaws of nature. Here is the law of gravitation.\\nSome force, whose nature we do not at all under-\\nstand, but whose action we can measure, pulls this\\nbook which I hold in my hand downward toward\\nthe centre of the earth. If the action of this force\\nshould be interrupted or susjDended, so that the\\nbook had no weight, but remained motionless in\\n1 Quoted by Bascom in The New Theology, p. 65.", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0066.jp2"}, "67": {"fulltext": "WHAT IS THE SUPERNATURAL? 51\\nthe air, with no support under it, and no other nat-\\nural force counteracting the force of gravitation,\\nthat wouhl be a miracle. But this definition of\\na miracle is not biblical we are not told in the\\nBible that natural laws are ever violated or sus-\\npended. The biblical term for miracle is either\\nwonder or sign. The events called mira-\\ncles are described as wonderful works, and as\\nsigns which indicate the presence of God. But\\nmany things are wonderful which are not unnatu-\\nral. They are wonderful to us because they are\\nunusual, or because we do not understand the mode\\nof their operation. They may be a sign to us of\\nthe presence of some one with knowledge or power\\nthat we do not possess. The old church fathers\\nexplained miracles as being in harmony with na-\\nture, not as violations of nature. Origen assumed\\nthe existence in nature of a higher, ideal, divine\\norder of which the miracle was the expression.\\nAnd Augustine says expressly that a miracle is\\nnot contrary to nature, but to what we know of\\nnature. Augustine conceives of nature as wholly\\nunder the control of God, and argues that what-\\never is done by Him who appoints all natural order\\nand measure and proportion must be natural in\\nevery case.\\nThere may be elements and forces in nature\\nwith which we are not familiar. Nothing is much\\nnearer to us than the air we breathe, and the phy-\\nsicists have very confidently assumed that they\\nknew all about it; it contained so much oxygen", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0067.jp2"}, "68": {"fulltext": "52 WHAT IS LEFT OF THE OLD DOCTRINES?\\nand so much nitrogen, with infinitesimal amounts\\nof carbon dioxid, ammonia, ozone, and organic\\nmatter but recently a new substance, never before\\nheard of or dreamed of, has been detected in the\\nair argon, the chemists call it. Just what it\\nis good for nobody seems to know it seems to be\\na kind of sleeping partner, the unemployed con-\\ntingent in the atmospheric society. That is the\\nmeaning of the Greek name they have given it,\\nargon^ the idler. It is quite possible that the\\nchemists have wronged him, and that we shall yet\\nfind out that he is a very busy fellow after all. I\\nsummon him here, however, only in support of my\\ncontention that we may have a great deal yet to\\nlearn about the most common elements and forces\\nand that much which seems to us miraculous may\\nbe only the employment of unfamiliar powers.\\nMany of the things that ?vre the merest common-\\nplaces to us would seem miracles to a South Sea\\nIslander. Those people from Dahomey in the\\nMidway Plaisance at the Columbian Exposition\\nwere seeing wonders and signs every day of their\\nstay in this country.\\nNot only by our knowledge of natural forces do\\nwe learn to perform mighty works which appear\\nmiraculous to those of lower intelligence, there\\nseems also to be a degree of power which the mind\\nexerts over the body, a supremacy of the intellect-\\nual or the spiritual over the material, to which men\\nare capable of attaining, and by means of which\\nmany wonderful things are done. The power of", "height": "3312", "width": "2244", "jp2-path": "howmuchisleftofo00glad_0068.jp2"}, "69": {"fulltext": "WHAT IS THE SUPERNATURAL? 53\\nthe mind to influence bodily conditions is very\\ngreat, and the contagion of courage and hope and\\ndetermination can be communicated from one mind\\nto another. Indeed, I am not at all sure that\\nhealth, abounding vitality, is not in some degree\\ncontagious. It seems to me that virtue does some-\\ntimes go out of a thoroughly healthy nurse into the\\nbody of an enfeebled patient. That there is such\\na thing as a physical communication of vigor may\\nbe all fancy the effect may all be wrought by the\\ninvigoration of the mind of the patient. But\\nthese experiences, concerning which there will be\\nno dispute, may throw some light on what are\\ncalled miracles of healing. That one who was per-\\nfectly whole, in body and in mind, and whose sym-\\npathetic identification with his f ellowmen was also\\nperfect, might heal many diseases, by the com-\\nmunication of his own life, I can easily believe.\\nThat Jesus Christ was able to do such work as\\nthis does not seem to me, in view of what I believe\\nhim to have been, an incredible thing. It is what\\nI should expect him to do. But this kind of work\\nwas not done by any violation of nature it was\\ndone by the completion and perfection of nature\\nit was the realization of that word of his which\\nevery day gathers larger meaning, I came not to\\ndestroy, but to fulfill.\\nI can say all this without crediting the prepos-\\nterous theories of Christian Science or the fairy\\ntales of faith cure. These stories generally bear\\nupon their face the marks of absurdity. Such", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0069.jp2"}, "70": {"fulltext": "54 WHAT IS LEFT OF THE OLD DOCTRINES\\npowers will never be exercised, except by people\\nwho are elevated physically, mentally, and spirit-\\nually to a very high estate of being; and such\\npeople will not be vaunting these powers, or adver-\\ntising themselves in the newspapers, or turning\\ntheir exceptional gifts into a means of revenue\\nand when they open their mouths to speak to us\\nthey will have something to say that is not the\\nquintessence of absurdity.\\nTo miracles, then, considered simply as wonder-\\nful works, as the action upon nature of higher in-\\ntelligences, or as the employment of agencies or\\nlaws with which we are not familiar, there can be\\nno scientific or philosophical objection. The man\\nwho says, There can be no intelligence possessing\\na knowledge of nature that I do not possess, or,\\nThere can be no natural laws or processes with\\nwhich I am not familiar, does not speak with the\\nhumility of science.\\nBut the idea of the supernatural, it is objected,\\ncontradicts the fundamental assumptions of sci-\\nence, and therefore there is an overwhelming pre-\\nsumption against it. Dr. Bascom, who does not\\nsympathize with this objection, has nevertheless\\nstated it very clearly\\nThe scientific tendency, later in its develop-\\nment, leads us to magnify the natural, and, in its\\nextreme expression, to exclude with it the super-\\nnatural. The terms of exact knowledge lie chiefly\\nin physical things and events, bound together as\\ncauses and effects. The extension of these rela-", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0070.jp2"}, "71": {"fulltext": "WHAT IS THE SUPERNATURAL? 55\\ntions is the expansion of determinate thought, and\\nall the successes of the past century urge us to\\ncomplete the work by giving full sweep to the\\nruling idea. This movement has for the moment\\ngathered great momentum, and those who wish to\\nput any restraints upon it, or supplement it by\\nearlier forms of inquiry, are easily pushed aside,\\nor looked upon as having scant claims even to this\\ncourtesy.\\nWhile there have been many secondary points\\nof discussion between religion and science, points\\nat which science has been more frequently in the\\nright, the real difficulty of reconciliation between\\nthe two methods of thought is found in this very\\nthing, the supernatural. Science has an instinc-\\ntive disrelish for the supernatural, as something in\\nwhose presence its own methods are of no avail,\\nsomething from whose presence there goes forth\\nan obscuring, chilling mist of uncertainty, that\\nbrings inquiry speedily to an end. The super-\\nnatural, instead of being an essential term in a\\nhigher order, is felt to be a loss of all order in\\nchaos and confusion. The controversy, therefore,\\nbetween science and religion, our knowledge of the\\nphysical w^orld and our knowledge of the spiritual\\nworld, can only be settled by a just definition of\\nthe natural and the supernatural, and by a deter-\\nmination of their dependence on each other.\\nWhat then is meant by the natural The term\\ndescribes, in the first place, all objects, events, pro-\\n1 The New Theology, pp. 75, 76.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0071.jp2"}, "72": {"fulltext": "56 WHAT IS LEFT OF THE OLD DOCTRINES\\ncesses, phenomena, which are related to each other\\nas causes and effects. It covers, says Dr. Bas-\\ncom, all things and events which are interlocked\\nby causal relations, phenomena that are settled\\nin their form and order of procedure. Every\\npurely physical occurrence is completely condi-\\ntioned by coexistent and antecedent circumstances,\\nand it is these fixed dependencies which constitute\\nits nature. However variable this nature may\\nseem to be, the appearance is deceptive, for all\\nresults are perfectly defined by the energies in-\\nvolved. This is the common signification of the\\nnatural, as contrasted with the supernatural. It\\ndescribes all those forces which are covered by the\\nlaw of the conservation of energy. The natural\\nrealm, as the scientific mind conceives it, is the\\nrealm that is governed by laws. These laws are\\nnot all physical there are certain laws of mind,\\nalso laws of association, laws of resemblance, laws\\nof thought. It is too much to say that these\\nmental laws are all fixed and invariable. But\\nthere is, beyond all question, a certain order in\\nour thinking and we can often discover the gene-\\nsis of our thoughts. Some of the operations of the\\nmind, as well as those of the body and of the phy-\\nsical world, come under the control of law.\\nBut is it true that everything that happens in\\nthis world is the outcome of these unchangeable\\nlaws? When we say that the world is governed\\nby fixed laws, do we mean that these laws explain\\nThe New Theology, p. 77.", "height": "3328", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0072.jp2"}, "73": {"fulltext": "WHAT IS THE SUPERNATURAL? 57\\nevery event that takes place If we do mean any\\nsuch thing as that, we are talking nonsense. I\\nwill show you, now, an event that cannot be ex-\\nplained by reference to any natural laws. Here is\\nan electric light, by my side upon this desk. It is\\nburning now the process is going on under natu-\\nral law, a law which I will not stop to explain.\\nIt is sufficient to say that whenever you have the\\nsame conditions which are present here, the same\\nwires, the same carbon filaments, the same adjust-\\nments, the same electric currents, you will have\\nthe same light. So far, the whole process is under\\nfixed law. But is there any fixed law which deter-\\nmines just how long this light is going to burn,\\nand just when it is going to stop burning? No,\\nthere is not. I think that it will stop burning now\\nwithin a very few seconds but no law is going to\\nstop it. I am going to stop it. There What\\nnatural law was it that determined when that lamp\\nshould cease to glow It was my free will that\\nput it out. I might have put it out several sec-\\nonds sooner, or several seconds later, or I might\\nhave chosen not to put it out at all. Now I pro-\\npose to light it again. If everything which hap-\\npens in this world is controlled by fixed, unchange-\\nable laws, then the moment at which I shall light\\nit is fixed, and can be predicted by one who knows\\nall the forces at work. Is there any scientist in\\nthis room, any scientist in this universe, no matter\\nhow much he knows about electrical currents, and\\nincandescent lamps, and nervous tissues, and mus-", "height": "3320", "width": "2128", "jp2-path": "howmuchisleftofo00glad_0073.jp2"}, "74": {"fulltext": "58 WHAT IS LEFT OF THE OLD DOCTRINES\\ncular contractions, who can predict the second at\\nwhich that lamp will be lighted? I think not.\\nIt will be lighted when I get ready to light it.\\nThe work will all be done under fixed laws, under\\nthe laws of electricity, and the laws of muscular\\ncontraction, and the laws of the transmission of\\nnervous energy from the brain to the fingers the\\naction of the lamp is under fixed law; the action\\nof my body is under fixed law but the power that\\nsets these natural forces in operation, that starts\\nthe nerve currents in motion from my brain to my\\nfingers, and that thus moves the muscles of my fin-\\ngers, and turns the switch and kindles the light, is\\nthe power of a free personality which acts upon\\nthis chain of natural causation, initiating new\\nmovements, making new combinations, bringing to\\npass many things which these fixed laws of them-\\nselves would never compass. It was a supernatu-\\nral power which extinguished and relighted that\\nlamp. Every free personality is a supernatural\\npower. It is not under fixed law. It is over fixed\\nlaw, and uses fixed law, in myriads of ways, to\\naccomplish its own intelligent purposes.\\nThought is a supernatural process. There are\\ntrains of ideas passing through my mind, by the\\nlaws of association but I can command this pro-\\ncession to halt I can take one of these ideas, and\\nfasten my attention upon it, and think of it as long\\nas I will, and then dismiss it, and call another.\\nThe perfectly healthy mind has power over its\\nown trains of thought it is only the enfeebled or", "height": "3328", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0074.jp2"}, "75": {"fulltext": "WHAT IS THE SUPERNATUKAL 59\\ndiseased mind that is dominated by fancies which\\nit cannot dismiss. The power of thinking is the\\npower of a free personality which is not driven by\\nmental visions, but marshals and combines them\\nin an order of its own choosing.\\nIt is involved also in what has been said that\\nchoice is a supernatural act. The very word im-\\nplies this. Choice which was governed by fixed\\nlaw would be a contradiction in terms. In the\\nrealization of his choices, man often finds himself\\nunable to counteract natural laws, but the choices\\nthemselves are supernatural. Having, thus, free-\\ndom and the power of causation, says Dr. Mark\\nHopkins, there is a sense in which man is the\\nimage of God as a creator. Place a being thus\\nfree, having the power of causation, and with in-\\ntelligence, in the midst of a fixed order of things,\\nso that he can foreknow what the consequences of\\nhis acts will be, and it is plain that he can pur-\\nposely create or cause to be a future that, but for\\nhim, would not have been. Feeble as is this image\\nof the creative power of God, it yet indicates for\\nman a place in this universe higher than that of\\nsuns and stars. He is not wholly as the driftwood\\non the stream or the atom in the whirlwind, atom\\nthough he be, but he has a will that goes for some-\\nthino in that which is to be.\\nLove in its highest manifestations is super-\\nnatural. The love which came to us under fixed\\nlaw we should not highly value. The kindness\\n1 The Scriptural Idea of God, p. 72.", "height": "3316", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0075.jp2"}, "76": {"fulltext": "60 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthat is constrained, the devotion that is compul-\\nsory, are not the expressions of love. Love is,\\nindeed, the fulfilling of law but when all law is\\nfulfilled, its impulse is not exhausted it is still\\nable to do exceeding abundantly above all that law\\ncan ask or think. Its very characteristic is that it\\nknows no limits or definitions. Space and time do\\nnot condition it its range is boundless, its life is\\neternal.\\nThese are the attributes of a free personality,\\nthought, choice, love. Wherever you find these,\\nyou find something that is not under fixed law it\\nis simply absurd to think of any of them as under\\nthe dominion of fixed law. In your own soul are\\nthought and choice and love. You cannot, without\\nstultifying yourself, say that you do not believe in\\nthe supernatural. You yourself are a supernatural\\nbeing every hour of your life you are employing\\nsupernatural powers.\\nThis search of man for the supernatural, and\\nhis skepticism concerning it, is much like the search\\nof the fishes for the sea and of the birds for the\\nair the supernatural is the very element in which\\nhis manhood lives and moves and has its being;\\nthe spirit that exists in the image of God the crea-\\ntor of the universe could hardly be other than\\nsupernatural.\\nWe find very few persons in these days who are\\nready to confess themselves atheists, though we find\\nmany who are troubled with doubts about the\\nsupernatural. Some devout and reverent minds", "height": "3328", "width": "2208", "jp2-path": "howmuchisleftofo00glad_0076.jp2"}, "77": {"fulltext": "WHAT IS THE SUPERNATURAL? 61\\nconfess to such uncertainties. Might I address to\\nsuch persons one or two simple questions You\\nbelieve in God. Is not God supernatural Has\\nthe Author of the universe no power over the uni-\\nverse Is He imprisoned in the order which He\\nhas himself established Can you conceive of Him\\nas no more than the personification of Fate You\\nknow that you are a free personality If He is\\nunfree, is not the creature possessed of attributes\\nnobler than the Creator It seems to me that we,\\nas free moral beings, would stultify ourselves if\\nwe tried to worship a being who was not himself a\\nfree personality.\\nThat God is a supernatural Power will hardly\\nbe questioned, I dare say, by any of us. But we\\nsaw, in the last chapter, that God is immanent\\nin nature. God dwelleth within all things, and\\nwithout all things, above all things, and beneath\\nall things, said Gregory the Great. The imme-\\ndiate operation of the Creator is closer to every-\\nthing than the operation of any secondary cause,\\nsaid Thomas Aquinas. The doctrine of the imma-\\nnence of God is no new-fangled notion it has been\\nheld by great thinners in all the ages. Now if\\nthis supernatural Power this Being who, in the\\nwords of Athanasius, contains all things, but is\\ncontained by none is present in every atom and\\nevery force of the whole creation, then Nature her-\\nself, in her inmost being, in the deepest secrets of\\nher life, is supernatural.\\nBelow the realm of mechanical necessity, says", "height": "3324", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0077.jp2"}, "78": {"fulltext": "62 WHAT IS LEFT OF THE OLD DOCTRINES\\nProfessor Bowne, there is a realm of ends which\\ncondition and control that necessity. Here nature\\nis fluid. Here are the roots of nature. Here\\nnature appears, not as an independent something,\\nbut as a flowing forth of divine energy. It has no\\nlaws of its own which oppose a bar to the divine\\npurpose, but all its laws and all its ongoings are\\nbut the expression of that purpose. Nature\\nis no independent power over against God, which\\nmust first be conquered before it can be modified\\nit is only the divine purpose flowing forth into\\nrealization. The constancy of nature, also, must\\nbe viewed as founded not in some mysterious neces-\\nsity, but solely in the constancy of the divine pur-\\nposes. We do not, then, regard the supernatural\\nin its ordinary workings as breaking through phe-\\nnomenal laws, or through the chain of mechanical\\nnecessity which is supposed to rule in nature; but\\nwe regard it as founding and maintaining that\\nnecessity by which the phenomenal order is real-\\nized. We teach no breaks in the phenomenal\\norder, or in the mechanism of nature, but rather\\nthat that mechanism, in all its phases, is pliant to\\nthe divine purpose, and is but ^n expression of the\\ndivine purpose.\\nNo mere analogy can set forth the truth of the\\nrelation of the Creator to the creation but the\\nrelation of the mind to the body may give us some\\ndim suggestion of what it may be. My mind re-\\nsides in and controls at every instant all parts of\\n1 Studies in Theism, pp. 315-317.", "height": "3328", "width": "2204", "jp2-path": "howmuchisleftofo00glad_0078.jp2"}, "79": {"fulltext": "WHAT IS THE SUPERNATURAL? 63\\nmy body, and is yet confined not within its mem-\\nbers, but ranges free through space and time. So\\nthe divine Intelligence abides in and reveals itself\\nthrough the whole of nature, and yet is not con-\\ntained in nature, nor identified with it for it is\\nnot only in all and through all, it is also over all.\\nThe immanent God is also the transcendent God.\\nHe is the Power that energizes nature, He is also\\nthe Father of our spirits.\\nIt is not, then, in miracle that God is most\\nclearly manifested He comes closest to us in the\\ndeeper meanings of the commonest facts of our\\nlives. In the air we breathe, in the daily bread\\nthat nourishes our bodies, in the sunshine that\\nwarms us, in the blossoms that smile upon us,\\nnot less, perhaps, in the frosts and blasts and rude\\nresistances of nature that call out our energies and\\ndiscipline our wills. He momently reveals himself\\nto all who have the mind of the Spirit. Blessed\\nare the pure in heart, for they shall see God.\\nThey have not far to look. For every day and\\neverywhere\\nThe Lord is in his Holy Place,\\nIn all things near and far,\\nShekinah of the snowflake, He,\\nAnd g-lory of the star,\\nAnd secret of the April wind\\nThat stirs the field to flowers,\\nWhose little tahernacles rise\\nTo hold him through the hours.\\nThis discussion may have enabled us to see the\\ntruth of what Dr. Bascom has said", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0079.jp2"}, "80": {"fulltext": "64 WHAT IS LEFT OF THE OLD DOCTRINES?\\nThe natural and the supernatural are different\\nsides of the same thing, the earthward side and\\nthe heavenward side, the outer and the inner side.\\nWhen we walk in the light of our intuitions and\\naffections, we are most touched by a sense of the\\ndivine Presence when we take counsel and put\\nour hands to work shrewdly on the things about us,\\nwe are most impressed by law, by stubborn condi-\\ntions, by the slowly yielding material into which\\nhuman and divine thoughts transform themselves.\\nGod and man, if they are to meet in activity at all,\\nand the overshadowing attributes of the one feed,\\nwithout engulfing, the feeble faculties of the other,\\nmust find a middle term which shall be the hidino;\\nof the divine Presence on the one side, and the\\ndrawing out of human powers on the other side.\\nNature is such a middle term. God here meets us,\\nmakes terms with us, gives us our lessons, and\\nassigns us our tasks.\\nLet us meet Him here with, docile minds, with\\nreverent hearts let us sit at his feet and listen to\\nhis words let us take his yoke upon us and learn\\nof Him for his Spirit waits to guide us into all\\ntruth and to know Him aright is life eternal.\\n1 The New Theology, p. 90.", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0080.jp2"}, "81": {"fulltext": "IV\\nWHAT IS THE BIBLE?\\nWe have a letter of Paul the Apostle to a young\\nman in whom he was deeply interested, who had\\nbeen his traveling companion and assistant in the\\nministry, and had shared with him the hardships\\nand the harvests of his arduous campaigns, in\\nwhich are these words\\nAbide thou in the things which thou hast\\nlearned and hast been assured of, knowing of\\nwhom thou hast learned them and that from a\\nbabe thou hast known the sacred writings which\\nare able to make thee wise unto salvation through\\nfaith, which is in Christ Jesus. Every scripture\\ninspired of God is also profitable for teaching, for\\nreproof, for correction, for instruction in righteous-\\nness that the man of God may be complete, fur-\\nnished completely unto every good work.\\nThis is good counsel for young men in these\\ndays, and for those no longer young. In our\\nhands, as in Timothy s, there are sacred writings\\nwhich we have known from our infancy, and\\nwhich are able, if we rightly use them, to make\\nus wise unto salvation. The sacred writings which\\n1 2 Tim. iii. 14-17.", "height": "3320", "width": "2128", "jp2-path": "howmuchisleftofo00glad_0081.jp2"}, "82": {"fulltext": "66 WHAT IS LEFT OF THE OLD DOCTRESES?\\nare familiar to US are not identical with those\\nupon which Timothj had been brought np: we\\nhaTe some books that he had not, and it is pro-\\nbable that he had some abont which we have\\nnot mnch knowledge, in which, at any rate, we\\nhave not been instmeted. This Teiy letter to\\nTimothy, for example, which has been to us, all\\nour lives, a sacred writing, was not so regarded,\\nI dare say, by the young man who receired it. It\\nwas just a letter to him from his great friend,\\nPaul the Apostle that he Tery highly valued it,\\nthere can be no doubt that he received the words\\nof Paul as one who was under divine guidance is\\naltogether probable but he did not imagine that\\nthis letter would by and by be bound up with those\\nother sacred writings, long familiar to him, to be-\\ncome a part of a Bible for the human race. There\\nis no evidence that these epistles of PauL or any\\nother of the Xew Testament writings, were re-\\ngarded as sacred scriptures on their first appear-\\nance. They were carefully preserved by those\\nwho received them, and in the course of fifty or\\nsiity years they b^an to be collected and quoted\\nas possessing a sacred character but the earliest\\nChristian fathers do not refer to them when they\\nspeak of sacred scriptures it is always to the Jew-\\nish scriptures that they are referring. It was of\\nthese Jewish scriptures, of course, that Paol is\\nhere speaking. Timothy could not have been in-\\nstructed in the Xew Testament scriptures, for in\\nhis childhood not one of them was in existence:", "height": "3328", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0082.jp2"}, "83": {"fulltext": "WHAT IS THE BIBLE? 67\\nand those of them that were in existence when\\nPaul wrote this letter to him had not come to be\\nconsidered as sacred writings.\\nBut I said that Timothy probably had certain\\nwritings, regarded as sacred, which we have not.\\nUndoubtedly Timothy possessed the Septuagint\\nversion of the Old Testament. It was this version\\nwhich was chiefly used by our Lord and his apos-\\ntles. We know this, because their quotations from\\nthe Old Testament are almost always taken directly\\nfrom this Old Greek Bible. Out of thirty-seven\\nquotations made by our Lord from the ancient\\nwritings, all but three are cited word for word\\nfrom the Septuagint. Now this Septuagint con-\\ntained, along with the books of our Old Testa-\\nment, those other books which we have separated\\nfrom it, under the title of the Apocrypha. There\\nis evidence in the epistles that these writings\\nwere familiar to their authors, for there are quite\\na number of unmistakable allusions to them. Tim-\\nothy had, then, less Bible than we have in one\\npart, and more than we have in another. Since\\nTimothy s day not a little has been added to\\nthe canon of sacred scripture, and not a little has\\nbeen taken away, by Protestants, at least. But\\nwe must bear in mind that whatever Paul says, in\\nthis passage, about the sacred writings as a whole,\\nmust be interpreted as referring to the collection\\nwhich Timothy had in his hands. Does Paul mean\\nto say that these writings are all inspired of God,\\nand therefore infallible? Does he make this state-", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0083.jp2"}, "84": {"fulltext": "68 WHAT IS LEFT OF THE OLD DOCTRINES\\nment concerning tlie story of Susanna, and Bel and\\nthe Dragon, and Tobit, and the rest? Manifestly\\nthat would be putting upon his words a very doubt-\\nful construction. We shall be obliged to use his\\n(counsel to Timothy with some caution. What can\\nhe mean when he says, as the old version makes\\nhim say, All scripture is given by inspiration of\\nGod The answer is that he does not say any\\nsuch thing. The new version, from which I have\\nquoted, correctly reports him. What he says is\\nthat every scripture which is insjjired of God is\\nprofitable for teaching, for reproof, for correction,\\nfor instruction in righteousness. Instead of attrib-\\nuting inspiration to all those scriptures which\\nTimothy had in his hands, he simply said that\\nevery inspired scripture was profitable reading.\\nThere is even a hint in these words that they are\\nnot of equal value that the quality of inspiration\\nmay be lacking to some of them. When this text\\nis quoted as a sweeping statement that the whole\\nof the Old Testament is infallibly inspired, it is\\ngrossly misinterpreted. Explained in this way it\\nproves, as we have seen, a great deal too much.\\nNevertheless it is true that Paul does refer to\\nthe scriptures in Timothy s hands, and that he\\ndoes strongly commend them to him as the sources\\nof wisdom and inspiration. If Paul s language\\nconcerning them is much less sweeping and ex-\\ntravagant than it is generally supposed to be, it is\\nstill cordial and positive. It does not forbid us to\\nuse our common sense in judging these old scrip-", "height": "3320", "width": "2268", "jp2-path": "howmuchisleftofo00glad_0084.jp2"}, "85": {"fulltext": "WHAT IS THE BIBLE? 69\\ntures, but it does most earnestly counsel us to use\\nthem, and bids us expect to find in them the illu-\\nmination of our thought and the invigoration of our\\nmanhood. They may not be infallible, but they\\nare able to make us wise unto salvation through\\nfaith in Christ Jesus.\\nI wish that I could get from all readers of this\\nchapter the same open-minded, sympathetic, rever-\\nent treatment of the Bible that Paul expected from\\nTimothy. But in order that this may be, it is ne-\\ncessary that their minds should be cleared of mis-\\nconceptions and illusions. The Bible as it is can\\ndo for us exceeding abundantly above all that we\\nask or think; but in order that it may render to\\nus its highest and best service we must take it for\\nwhat it is, and not entertain any false notions\\nabout it. The old English theologian who is\\nknown to history as the judicious Hooker gives\\nus this word of caution As incredible praises\\ngiven to men do often abate and impair the credit\\nof the deserved commendation, so we must like-\\nwise take great heed lest by attributing to Scrip-\\nture more than it can have, the incredibility of\\nthat do cause even those things which it hath\\nabundantly to be less reverently esteemed. Ex-\\naggerated and false ideas of the Bible are sure\\nto breed infidelity in inquisitive and independent\\nminds. When, by impartial investigation, men\\nconvince themselves that the Bible is not such a\\nbook as it has been represented to be, their natural\\nWorks, Book II., chap, viii. 7.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0085.jp2"}, "86": {"fulltext": "70 WHAT IS LEFT OF THE OLD DOCTRINES\\nimpulse is to regard it as a fraud and to cast it\\naside altogether. I think that this is the precise\\nhistory of a very large proportion of those who\\nhave rejected Christianity. The sin and the crime\\nof drivinof men from the doors of the church are to\\nbe charged very largely upon the religious teach-\\ners who, with the light of this decade blazing all\\naround them, continue to make statements about\\nthe Bible which a very little careful study of the\\nBible itself will prove to be untrue.\\nIn view of all this erroneous and highly mis-\\nchievous teaching, it is necessary to begin by clear-\\ning the ground. The first thing that we need to\\nlearn is what the Bible is not.\\nIt is not an infallible book. Where men got\\nthe idea that it is infallible we may not be sure\\ncertain it is that they did not get it from the Bible\\nitself. No such claim can be found anywhere upon\\nthe pages of the Bible. Not one of the writers\\nasserts his own infallibility.\\nProbably the theory of inerrancy is founded on\\nwhat is called an a priori argument. Men said\\nThe Bible is the Book of God. If God gives\\nus a book, it must be infallible. That is to be as-\\nsumed beforehand. For God is omniscient He can\\nmake no mistakes, and therefore we know that He\\ncould permit no mistakes to find their way into his\\nBook.\\nNow this way of determining beforehand what\\nGod will do is rather venturesome. A good many\\nyears ago, a certain very famous Bishop Butler,", "height": "3324", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0086.jp2"}, "87": {"fulltext": "WHAT IS THE BIBLE? 71\\nwho wrote a book that has since been famous,\\nentitled An Analogy of Religion, Natural and\\nKevealed, to the Constitution and Course of Na-\\nture, gave us a very strong demonstration of the\\ndanger of reasoning in this way. For there were\\nthose in his day who were contending that a reve-\\nlation from God must be universal, that it could\\nnot be given to one tribe or nation, but must be\\nbestowed upon all men alike also that there could\\nbe in such a revelation nothing obscure or diffi-\\ncult of interpretation that it must be plain to the\\napprehension of all men. And if you will stop to\\nthink about it you will at once see that you have\\nprecisely as much right to make these affirmations\\nbeforehand, as you have to say beforehand that\\nthe Bible as God s book must be infallible. It\\nwould appear to be reasonable to say that if God\\nis the universal Father, He must give to all his\\nchildren the same gifts of light and knowledge\\nand that if He sends them a message it will be a\\nmessage which they can interpret without any un-\\ncertainty as to its meaning. And yet we know\\nthat the Bible our Bible was not given to all\\nthe tribes of earth, but only to one obscure people\\nand that it is not so clear in its meaning but that\\nmen find much difficulty in understanding it. But,\\nas Bishop Butler goes on to show, we find exactly\\nthe same state of things existing in Nature and\\nin Providence. We could just as well have argued\\nbeforehand that the universal Father would give\\nall his children equal portions of natural light and", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0087.jp2"}, "88": {"fulltext": "72 WHAT IS LEFT OF THE OLD DOCTRINES\\nknowledge and that the Book of Nature would\\nbe writ so plain that the unlearned could under-\\nstand it at a glance. Nature is from God might\\nwe not say that it must therefore be perfect in all\\nits parts, and holy in all its works This argu-\\nment is, of course, addressed to devout men who\\nbelieve that God is the author of nature. And I\\nask them whether the assumption that the Bible\\nmust be infallible because God is omniscient is not\\nprecisely equivalent to the assumption that nature\\nmust be flawless and sinless because God is all\\npowerful and all benevolent The truth is that\\nthe methods which the divine wisdom has adopted\\nfor the education of the world are not always such\\nas we should have looked for. His ways are not\\nour ways. And instead of determining beforehand\\nthat the Bible, because it is God s book, must be\\nso and so, and then warping the words of the\\nBible to fit our preconceived theories, it is better\\nfor us to go directly to the Bible itself and find\\nout what it is. If we discover in its pages errors\\nand contradictions, that fact need no more convince\\nus that it has not come from Him than the discov-\\nery of cruelty and misery in nature convinces us\\nthat it has not come from Him.\\nThe truth is that the Bible is not only God s\\nbook, it is also man s book. A human element is\\nmingled with the divine on every one of its pages.\\nWe have the treasure, as Paul says, in earthen\\nvessels. The truth of God must be expressed in\\nthe words of men. So far as it is conveyed in", "height": "3328", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0088.jp2"}, "89": {"fulltext": "WHAT IS THE BIBLE? 73\\nhuman language, it must be poured into the moulds\\nwhich men have fashioned for it. It is needless to\\nsay that these moulds will often be found inade-\\nquate to contain the full divine idea. Any one can\\nsee that this must be so. The idea that the mind\\nof God can be infallibly expressed in the words of\\nmen is on the face of it preposterous. There must\\nbe more or less of imperfection and incompleteness\\nin such a revelation. It may be sufficient to show\\nus, in a general way, the great truths that it is\\nneedful for us to know, but it cannot be literally\\nor verbally infallible.\\nI will not stop long to point out the errors of the\\nBible. Let it be sufficient to say that the Bible is\\nnot scientifically infallible. Thus, for example,\\nsays Professor Kirkpatrick, the narrative of crea-\\ntion in the first chapter of Genesis, while it pre-\\nsents a most remarkable counterpart to the discov-\\neries of science, cannot be said to tally precisely\\nwith the records written on the rocks, so far at any\\nrate as they have been read at present. More\\nthan this can be said on both sides of the ques-\\ntion. Not only does this record fail to tally pre-\\ncisely with our scientific knowledge, but several\\nfeatures of the narrative distinctly disagree with\\nwhat we know of the orioin of thino^s. This on\\nthe one side. But on the other side it is true that\\nthese first chapters of Genesis give us the founda-\\ntions of all our scientific knowledge they teach us\\nthat the universe is one they bring before us one\\nGod, one law, one element they reveal to us the", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0089.jp2"}, "90": {"fulltext": "74 WHAT IS LEFT OF THE OLD DOCTRINES\\nsupremacy of the Creator over tlie creation they\\nhelp us to see that creation is progressive they\\nshow us man as the crown of the creation, the\\nwhole finding its completion in Him they give us\\nthe grand optimistic conception which is the motive\\npower of modern progress, that all things are work-\\ning together for good that there is\\nOne far-off divine event\\nTo -wliich the whole creation moves.\\nHow much science is indebted, how much progress\\nis indebted, to the presence in this first chapter of\\nGenesis of these great constructive ideas, we shall\\nprobably never know, until we have the long leisure\\nof eternity in which to study the philosophy of\\nhistory. In the midst of certain misconceptions\\nrespecting geological and astronomical laws, these\\ngreat spiritual and ethical facts stand out clear as\\nthe sunlight. I believe that this truth is God-\\ngiven that the reason why the men who wrote\\nthese words were so sublimely right in their treat-\\nment of these very highest themes was that God\\nhad come into their lives.\\nThe Bible is not historically infallible. On the\\nwhole the history is veracious. The recent discov-\\neries of old inscriptions in the ruins of Nineveh\\nand Babylon have wonderfully confirmed a great\\nmany of the historical statements of the Old Tes-\\ntament, but they have also contradicted a few of\\nthem and proved them to be inaccurate. What is\\nmuch more conclusive, there are quite a number\\nof instances in which the Bible contradicts itself,", "height": "3328", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0090.jp2"}, "91": {"fulltext": "WHAT IS THE BIBLE? 75\\nstatements in one book conflicting with statements\\nin another book, and utterly refusing, after all the\\ntwisting and quibbling of the commentators, to be\\nreconciled. There is no honest way of dealing\\nwith a good many of these discrepant statements\\nbut to admit that one or the other must be wrong.\\nThere are also errors not a few which have crept\\ninto the text through the carelessness of copyists.\\nSome pairs of Hebrew letters closely resemble each\\nother; the scribe who mistook one for the other\\nmight change a word radically, and give to the\\nsentence an entirely different turn. There are\\nscores of such errors as these.\\nAnd there are other imperfections even more\\nserious. As the divine thought must find expres-\\nsion in human words, so the divine goodness must\\nfind expression in human lives. The lives of men\\nat best but imperfectly reflect the divine goodness.\\nThe moral natures of men are often so undevel-\\noped that you cannot make them comprehend the\\nrio hteousness and love of God. And therefore the\\nrevelation given by God to half savage men must\\nneeds be morally imperfect. They are given as\\nmuch as they can receive, and as their natures are\\ngradually purified and enlarged they are given\\nmore. Thus the revelation must needs be morally\\nprogressive its early stages must contain com-\\nmands or permissions that express a partial moral-\\nity men will be directed to do some things that\\ntheir children s children, in later generations, would\\nbe forbidden to do. Jesus tells us that some of", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0091.jp2"}, "92": {"fulltext": "76 WHAT IS LEFT OF THE OLD DOCTRINES\\nthe commandments and laws of the early Hebrews\\nwere given to them because of the hardness of\\ntheir hearts he himself quotes some of these old\\nlaws prefaced, in the Old Testament scriptures,\\nby a Thus saith the Lord and distinctly sets\\nthem aside as no longer binding. Now we must\\nnever forget that if the Bible is a revelation at all\\nit is a progressive revelation and that the teaching\\nwhich was adequate for the earlier stages is alto-\\ngether inadequate to the moral needs of the present\\nday.\\nSuch are a few of the evidences that the trea-\\nsure of divine revelation is conveyed to us in an\\nearthen vessel that the word of God is mediated\\nthrough the minds and the lips of imperfect men.\\nThat Moses and Samuel and David and Jeremiah\\nand James and John and Paul are imperfect men\\nwe know very well they do not hide from us their\\nimperfections their misconceptions, their faults of\\ncharacter, are distinctly revealed to us yet they\\nwere men of God, messengers of God, every one\\nof them and they have something to say to us to\\nwhich we ought to give diligent heed. We have\\nnot the slightest reason for supposing that the\\nwords which they wrote were any more infallible\\nthan their characters or their actions; but as there\\nis not one of them to whom, if he were alive to-day,\\nwe would not confidently go for counsel respecting\\nthe good life, so there is not one of them whose\\nwritten words are not profitable for doctrine, for\\nreproof, for correction, for instruction in righteous-\\nness.", "height": "3324", "width": "2212", "jp2-path": "howmuchisleftofo00glad_0092.jp2"}, "93": {"fulltext": "WHAT IS THE BIBLE? 77\\nBut I can imagine that some one maybe saying,\\nIf all this is true, then the Bible is no more than\\nany other book. No that does not follow. Be-\\ntween the two statements, literally and verbally\\ninfallible and no more than any other book,\\nthere is a long distance, and one can be far from\\nthe first without being anywhere near the second.\\nIt is the defect of a certain variety of untrained\\nintellect, that it can think of only two statements\\nwhich can be made about any question, the one of\\nwhich shall be the exact antithesis of the other.\\nPersons of this order of mind always instantly\\nassume that if you are not a prohibitionist you\\nmust be a rumseller or in the secret pay of the\\nrumsellers that if you do not believe in the West-\\nminster Confession you must be a blatant infidel\\nor that if you are not willing to engage in the per-\\nsecution of Roman Catholics you are undoubtedly\\na Jesuit yourself. There is a vast amount of this\\nkind of logic abroad in the world it is the logic\\nof a childish intellect I trust that most of those\\nwho are reading this are too well educated to be\\ninfluenced by it. One may refuse to accept the\\ntraditional view of the Bible and still be very far\\nfrom saying that it is no more to him than any\\nother book.\\nOther books there are, the Bibles of other races,\\nof which I could never speak but with the utmost\\nrespect. That God has revealed some portion of\\nhis truth to great teachers of other religions I do\\nprofoundly believe. I cannot bring myself,", "height": "3316", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0093.jp2"}, "94": {"fulltext": "78 WHAT IS LEFT OF THE OLD DOCTRINES\\nsays a distinguished Protestant theologian of Eng-\\nland, I cannot bring myself, and there is no-\\nthing in the history of Christianity to compel me\\nto bring myself, to divide religions absolutely\\ninto true and false. From the first days of Chris-\\ntian teaching down to our own, there has not been\\nwantinof a succession of men who have seen and\\nrejoiced in the elements of good in creeds which\\nwe have not subscribed. Take a phenomenon like\\nthe Oracle at Delphi take that most touching\\naccount which Plato gives of the Sat/xoVtoi/ of Soc-\\nrates take the teaching of Gautama (Buddha)\\nanalyze the character of Mahomet shall we say\\nthat there is no spark of heaven in all these As-\\nsuredly there are sparks from heaven assuredly\\nthere are seeds of the divine word (o-Trep/xara tov\\nAoyos) assuredly there were, as Justin Martyr\\nrecognized, Christians before Christ assuredly\\neven now there are heathen who are not hea-\\nthen, 7iot my people^ who shall be called my\\npeople, and not beloved who shall be called\\nbeloved. I do not mean to forget these, nor\\nto fail to thank God devoutly for all of his truth\\nthat He has made known to them. Nor do I hesi-\\ntate to recognize the quality of inspiration in many\\ngreat and good books of the present day. And\\nyet to me the Bible is not like any other book it\\nstands in a class by itself, apart from and above\\nall other books, worthy of a reverence and a love\\nwhich I can give to no other book. There are\\nmore reasons than one why this is so let me name\\none or two.", "height": "3312", "width": "2220", "jp2-path": "howmuchisleftofo00glad_0094.jp2"}, "95": {"fulltext": "WHAT IS THE BIBLE? 79\\nWhen I travel backward over the course of\\nmodern history, and trace to their source those\\nideas and those influences of our modern civiliza-\\ntion which are most beautiful, most powerful, most\\nbenign, I find them leading me back to a great\\nCharacter, a unique Personality, who was living in\\nPalestine about nineteen hundred years ago. Phi-\\nlosophize as I will, make due account as I must of\\nall the physical and the political forces that have\\nbeen in motion through this period, it still remains\\ntrue that the ideas and the sentiments and the\\ninfluences which emanated directly from Jesus of\\nNazareth have had more to do with all that is best\\nin modern history than all other forces put to-\\ngether. Do not take my word for this. Some of\\nyou know what Mr. Benjamin Kidd says about it,\\nbut I will not quote him. Let me call instead, as\\nmy witness, Mr. Bernard Bosanquet of Oxford, one\\nof the keenest-witted men now living, and a man\\nwho is connected with the religious radicals of\\nEngland. The address from which I shall quote\\nwas delivered before one of the Ethical Societies\\nof London, a society which rejects the name of\\nChristian\\nIt is true and cannot but be true, because the\\nreligion is the man, that Christianity was fitted to\\nbecome and has become the definite and specific\\nexpression of the character of those races which\\ndown to the present day have been the history-\\nmaking races of the world.\\nThe spirit of Christendom then parodied by", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0095.jp2"}, "96": {"fulltext": "80 WHAT IS LEFT OF THE OLD DOCTRINES\\nits doctrines, but always animating its life and\\nthe modern spirit are on the whole convertible\\nterms and when we speak of culture, humanity,\\ncivilization, as indicating moral aims and duties,\\nwe use these terms in the sense practically defined\\nfor us by the mind of Christendom. The spirit\\nof Christendom is, on the one hand, the motor force\\nof human progress, and on the other hand the fun-\\ndamental impulse of the new departure at the time\\nof the Christian era.\\nThe spirit of Christendom is, assuredly, the\\nspirit of Christ. All that is most distinctive and\\nmost beneficent and most glorious in the life of the\\nworld to-day is vitally related to him.\\nNow here is a book that tells me all that I know\\nabout this Jesus of Nazareth, about his life, his\\nteachings, his death a book which shows me the\\nstreams of regenerating influence beginning to flow\\nout, through the lives that he vitalized, from the\\nlittle land of Palestine to the other nations which\\nreveals to me his star of empire taking its way\\nwestward, over the glad mountain tops of Syria\\nand Asia Minor, through the classic lands of\\nGreece, to the seven hills of the Eternal City, a\\npath of light that widens and glows through the\\ncenturies, and that shall shine more and more, till\\nthe earth shall be filled with his glory. And when\\nI take up that Book which contains the record of\\nthis Life and study it carefully, I find that through\\nall the earlier history which it records, through all\\nThe Civilization of Christendom, pp. 71-73.", "height": "3328", "width": "2268", "jp2-path": "howmuchisleftofo00glad_0096.jp2"}, "97": {"fulltext": "WHAT IS THE BIBLE? 81\\nthe crude and semi-savage periods of patriarclis\\nand judges and the turbulent times of kings and\\nprophets, there run converging lines of prophecy\\nand promise which culminate in him. Certain it\\nis that this Jesus is, more than any other, the cen-\\ntral figure, the central force, of modern history.\\nAnd here is the Book which tells me what I know\\nabout him. Is there any other book which has,\\nwhich can have, for me a value to be compared\\nwith that which I must set upon this Book? It\\nseems to me that no man can claim to be fairly\\nintelligent who does not diligently study this\\nBook and find out for himself what the ideas and\\nthe influences are which are regenerating the\\nworld.\\nBut this Book has another and a deeper interest\\nfor me than that which is merely historical or sci-\\nentific. It shows me the forces that are regenerat-\\ning the world, but it tells me also some things that\\nI greatly need to know about myself. The spirit\\nthat speaks through it bears witness to my spirit\\nthat I have many needs which things seen and tem-\\nporal do not supply.\\nI need forgiveness. I have been disloyal to the\\nimpulses which summon me to seek the highest\\ngood, and I know that behind those impulses is\\nSome One, to whom in spirit I am kindred, who\\nhas a right to command me. That sense of un-\\nworthiness is not easily placated how can I find\\npeace\\nI need strength. The infirm will, the wavering", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0097.jp2"}, "98": {"fulltext": "82 WHAT IS LEFT OF THE OLD DOCTRINES\\nmind, are my constant bane and torment how can\\nI find power\\nI need wisdom. The way of life is dim and\\ndevious the questions that I must solve are per-\\nplexing how shall I find the light\\nI need hope and courage. Often I am sore\\nbestead the foes are many the helpers few and\\ncowardly my heart sinks within me who will lift\\nup my head\\nI need comfort. Dark days come great griefs\\nlay their heavy hands upon me voices that my\\nheart stood still to hear are silent forever I stand\\nin the gathering mist alone and dumb who will\\nhelp me bear my burden I need the assurance\\nof life eternal. In my path, also, waits the Shadow\\nfeared of men. Not many days hence I shall meet\\nhim and I shall not say him nay. The realities of\\nthe life beyond who can tell me about them\\nThese are, surely, the deepest needs of my life.\\nWho can supply them Where can I find the an-\\nswer to all these questions I believe that I find\\nthem answered in this Book more fully, more per-\\nfectly, more convincingly, than anywhere else in the\\nworld. I believe that He in whom the promise\\nand the prophecy of this Book culminate, and who\\nis called, and rightly called, the Prince of Life\\nand the Light of the World, has a clear and satisfy-\\ning answer to give to all these questions. And if\\nyou and I go to the Book with these questions up-\\npermost in our thought, not to cavil, nor to criti-\\ncise, but wishing for peace and power and wisdom", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0098.jp2"}, "99": {"fulltext": "WHAT IS THE BIBLE? 83\\nand courage and comfort and promise of the life to\\ncome, with open mind receiving the influences it is\\nfitted to impart, we shall find, what countless\\nmillions have found, that it is able to make us wise\\nunto salvation, through faith which is in Christ\\nJesus.", "height": "3320", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0099.jp2"}, "100": {"fulltext": "IS THERE A PERSONAL DEVIL?\\nThe question of this chapter would undoubtedly\\nhave been answered by any old Hebrew, of the\\ndays before the exile, by an emphatic negative.\\nHe knew of no such personality. Neither Abra-\\nham, nor Moses, nor Samuel, nor David, nor\\nIsaiah, nor Jeremiah, nor any of the earlier pro-\\nphets had ever heard of such a potentate. We\\ninfer that he was unknown to all these worthies\\nbecause none of them mentions him. Devil with\\nthe definite article, as signifying the Prince of\\nDarkness, does not occur in the Old Testament.\\nDevils, in the plural, is found four times in the\\nold version of the Hebrew scriptures. In two of\\nthese cases it is a palpable and ridiculous mistrans-\\nlation the new version properly renders the\\nHebrew word he-goats. The reference is to the\\nunlawful worship of that animal. In the other\\ntwo cases the new version substitutes demons,\\nso that we may say that the word devil is not found\\nin the new version of the Old Testament.\\nSatan, however, is mentioned in four places. In\\none of them, the one hundred and ninth Psalm, the\\nnew version substitutes adversary. It is one of", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0100.jp2"}, "101": {"fulltext": "IS THERE A PERSONAL DEVIL? 85\\nthose imprecatory psalms, in whicli the writer is\\nwishing all sorts of harm to his enemy and he\\nhopes that he may be brought to a speedy trial\\nwith a wicked judge over him, and an adversary\\nor accuser at his right hand. The Hebrew word\\nSatan means adversary and of course the psalm-\\nist s reference here is to some accusing man and\\nnot to any evil spirit.\\nIn the twenty-first chapter of First Chronicles\\nwe are told that Satan provoked David to number\\nIsrael. In the Second Book of Samuel we have a\\nmuch earlier account of the same transaction, in\\nwhich it is said that the Lord himself, being angry\\nwith Israel, instigated David to do this thing.\\nThe Book of the prophet Zechariah mentions Satan\\nas an enemy or accuser of the good priest Joshua,\\nand in the Book of Job he is also introduced as the\\naccuser of the chief personage of that drama.\\nRespecting the Chronicles and the Book of Zech-\\nariah, we know that they were written after the\\nexile and it is not impossible that Job belongs\\nto the same period. If we were sure of this, we\\nshould have a very clear account of the origin of\\nthe belief in Satan so far as the Hebrews are con-\\ncerned. The fact being that no reference to such\\nan evil potentate is found in any of the writings\\npreceding the exile, and that the people among\\nwhom they were sojourning during the exile pos-\\nsessed a very highly developed religious faith, in\\nwhich the existence of an evil deity was a cardinal\\ndoctrine, it seems clear that the Hebrews borrowed", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0101.jp2"}, "102": {"fulltext": "86 WHAT IS LEFT OF THE OLD DOCTRINES\\nfrom the Persians their belief in such a personage.\\nIt is probable, however, that some elements of a\\ndark superstition did find entrance to their minds\\nin the early days and that those two references to\\ndemons, to which I have alluded, indicate their\\nfear of some mysterious powers, inhabiting waste\\nplaces, and threatening their peace. The mono-\\ntheism of the old Hebrews was, however, of so posi-\\ntive a character, that no room was found in their\\nminds for any rival deity, bad or good. The Satan\\nof the Book of Job, whatever date we may give\\nthe book, is not the prince of a hostile dominion\\nhe is one of the sons of God apparently he is a\\nsort of prosecuting attorney whose business it is to\\nfind out evil deeds and report them. Naturally he\\ntakes a pessimistic view of human character, but\\nthe view appears to be purely professional. The\\nevil which he inflicts on Job is permitted by Jeho-\\nvah, as a test of Job s integrity. There is nothing\\nin the character of Satan as it appears in this book\\nto suggest the gigantic and malignant personality\\nof the later theology.\\nThe Serpent which tempted Eve has been popu-\\nlarly identified with Satan or the devil, but there\\nis not one word in the narrative which susfo^ests\\nany such thing. He is simply called a serpent he\\nis said to have been one of the beasts of the field,\\nthe most cunning of them all. The only scriptural\\nwarrant for the belief that the tempter of Eve was\\nthe devil, in the form of a serpent, is found in two\\nplaces in the Apocalypse, when that old Serpent,", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0102.jp2"}, "103": {"fulltext": "IS THERE A PERSONAL DEVIL? 87\\nthe devil and Satan is mentioned. Xo reference\\nis made to Eve or lier temptation it is only by a\\ndoubtful inference that the Serpent of Eden can\\nbe identified with the one mentioned in the Apoca-\\nlypse. And it is perfectly certain that the writer\\nof the narrative in Genesis did not intend to de-\\nscribe, under the designation of the Serpent, any\\nsuch personage as the later theology has created\\nand named Apollyon or Beelzebub. That person-\\nage, I say, was not known nor imagined by any of\\nthe Hebrew prophets, kings, or lawgivers, before\\nthe Babylonian exile. But when the people came\\nback from that exile they brought with them the\\ngerms of a demonology which mightily affected\\ntheir after belief. Here we see some traces of\\nthat aherglauhe whose invasion Matthew Arnold\\ntraces in the religion of Israel.\\nThe Dualism of the Persians and the Medians\\nwhich the Jews thus borrowed would well repay a\\ncareful study I have time only to allude to it.\\nRawlinson tells us that the original Zoroastrianism,\\nlike the original form of the Jews religion, was\\nnot dualistic. The Persians first believed in a\\nsingle great Intelligence, Ahuro-Mazdao, the high-\\nest object of adoration, the true Creator, preserver,\\nand governor of the universe. This is its great\\nglory. It sets before the soul a single Being as the\\nsource of all good and the proper object of the\\nhighest worship. But the Persians began to try\\nto account for the evils in the world they let their\\nFive Great Monarchies^ iii. 96.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0103.jp2"}, "104": {"fulltext": "88 WHAT IS LEFT OF THE OLD DOCTRINES\\nimagination work upon this problem. They see,\\nsays Rawlinson, everywhere a struggle between\\nright and wrong, truth and falsehood, purity and\\nimpurity apparently they are blind to the evi-\\ndence of harmony and agreement in the universe,\\ndiscerning nothing anywhere but strife, conflict,\\nantagonism. Nor is this all. They go a step fur-\\nther, and personify the two parties to the struggle.\\nOne is a white or holy spirit, and the other a\\ndark spirit (angro-mainyus). But this personi-\\nfication is merely poetical or metaphorical. The\\nwhite s]3irit is not Ahura-Mazda, and the dark\\nspirit is not a hostile intelligence. Both resolve\\nthemselves on examination into mere figures of\\nspeech, phantoms of poetic imagery, abstract no-\\ntions, clothed by language with an apparent, not\\na real personality.\\nIt was natural that, as time went on. Dualism\\nshould develop itself out of the primitive Zoro-\\nastrianism. Language exercises a tyranny over\\nthought, and abstractions in the ancient world were\\never becoming persons. The Iranian mind, more-\\nover, had been struck, when it first turned to con-\\ntemplate the world, with a certain antagonism\\nand, having once entered the track, it would be\\ncompelled to go on, and seek to discover the origin\\nof the antagonism, the cause or causes to which it\\nwas to be ascribed. Evil seemed most easily ac-\\ncounted for by the supposition of an evil Person\\nand the continuance of an equal struggle, without\\nadvantage to either side, which was what the Ira-", "height": "3320", "width": "2200", "jp2-path": "howmuchisleftofo00glad_0104.jp2"}, "105": {"fulltext": "IS THERE A PERSONAL DEVIL? 89\\nnians thought they beheld in the world that lay-\\naround them, appeared to them to imply the equal-\\nity of that evil Person with the Being whom they\\nrightly regarded as the author of all good. Thus\\nDualism had its birth. The Iranians came to be-\\nlieve in the existence of two coeternal and coequal\\npersons, between whom there had been from all\\neternity a perpetual and never-ceasing conflict, and\\nbetween whom the same conflict would continue to\\nrage through all coming time.\\nIt was thus that the belief in Angro-Mainyus,\\nor Ahriman, the black spirit, was developed\\namong this ancient people. And the Persian the-\\nology thenceforward set these two potentates of good\\nand evil over against each other in an eternal con-\\nflict. Whatever good work Ahura-Mazda in his\\nbenevolence creates, Angro-Mainyus steps forward\\nto mar and blast it. If Ahura-Mazda forms a de-\\nlicious spot in a world previously desert and un-\\ninhabitable, to become the first home of his favor-\\nites, Angro-Mainyus ruins it by sending into it a\\npoisonous serpent, and at the same time rendering\\nthe climate one of the bitterest severity. If Ahura-\\nMazda provides, instead of this blasted region, the\\nsecond best of regions and countries, Angro-\\nMainyus sends there the curse of murrain, fatal to\\nall cattle. In every land which Ahura-Mazda cre-\\nates for his worshipers, Angro-Mainyus immedi-\\nately assigns some plague or other. War, ravages,\\nsickness, fever, poverty, hail, earthquakes, buzzing\\n1 Five Great Monarchies, iii. 105, 106.", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0105.jp2"}, "106": {"fulltext": "90 WHAT IS LEFT OF THE OLD DOCTRINES\\ninsects, poisonous plants, unbelief, witchcraft, and\\nother inexpiable sins are introduced by him into\\nthe various happy regions created without any such\\ndraw^backs by the good spirit and a world which\\nshould have been very good is by these means\\nconverted into a scene of trial and suffering.\\nIt is evident, now, I think, whence came the mighty\\nPrince and Potentate of Evil who has had so large\\na part to play in later Jewish and Christian theo-\\nlogy. We have tracked him to his lair. The rela-\\ntion between these Persians and the Israelites, while\\nthe latter dwelt among them, was very close and\\nsympathetic the Israelites absorbed from them\\nthe idea of a Kingdom of Evil arrayed against the\\nKingdom of Jehovah, and it became a part of their\\nsystem of belief. They modified it, however, very\\nmaterially. Their Satan never became so power-\\nful a personage as the Persian Angro-Mainyus. His\\ndominion was always inferior and his power greatly\\nlimited. Yet he was able to do a great deal of mis-\\nchief in the world and they conceived of him as\\nthe sovereign of a bad realm, whose messengers\\nand emissaries were always at work tormenting hu-\\nman beings and exercising their diabolical power\\nin many injurious ways. Such was the common\\nbelief of the Jews when our Lord was on the earth.\\nHis relation to this belief we wiU consider a little\\nlater we are only trying now to trace its historical\\ndevelopment among the Jews. Having adopted\\nthis new Potentate into their pantheon, the Jewish\\n1 Five Great Monarchies, iii. 107, 108.", "height": "3328", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0106.jp2"}, "107": {"fulltext": "IS THERE A PERSONAL DEVIL? 91\\ntheologians had to account for him. Who was he,\\nand how came he into this state of hostility to the\\ngood God They finally made out that he was a\\nfallen angel. There is not a word in the old Tes-\\ntament or in the Gospels or the Acts of the Apostles\\nor the Epistles about this the first hint of it, and it\\nis very slight, is in the twelfth chapter of the Re-\\nvelation, where we read of a war in heaven between\\nMichael and his angels, on the one hand, and the\\ndragon, otherwise the old serpent, sometimes called\\nthe Devil and Satan, and his angels on the other\\nthe result of which was the defeat of the dragon\\nand his followers, who were cast out of heaven, and\\nfell to the earth. This apocalyptical writing, whose\\nlanguage is confessedly highly symbolical, fur-\\nnishes all the biography of the Devil that the Bible\\ncontains. The biblical materials for a history of\\nthe Devil are, it must be owned, extremely meagre.\\nBut there were a number of apocryphal writings,\\nappearing about this time, in which the informa-\\ntion is more specific. And whatever may have\\nbeen believed by the apostles concerning this Prince\\nof Darkness, the early church soon began to de-\\nvelop the doctrine of the Devil, and it was not\\nmany centuries before an elaborate system of belief\\nconcerning him had been evolved from the imagi-\\nnations of Christian teachers. Holding firmly,\\nsays one authority, to the belief of a Satanic\\nKingdom of darkness opposed to Christ s Kingdom\\nof light, the majority of the early Christians as-\\ncribed all evil, physical as well as moral, to the", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0107.jp2"}, "108": {"fulltext": "92 WHAT IS LEFT OF THE OLD DOCTRINES\\nDevil and liis demons, failures of the crop, steril-\\nity, pestilence, murrain among cattle, mental mala-\\ndies, persecutions of the Christians, individual vices,\\nheresies, astrology, philosophy, and finally the whole\\nbody of heathenism, with its mythology and reli-\\ngious worship. The heathen gods were believed to\\nbe conquered by the work of Christ, but not to be\\nwholly powerless they sank down into demons,\\nand so a part of their mythology passed into the\\ndoctrine of the Devil.\\nThus the Satanic cult, if we may so describe it,\\nwas thoroughly planted in Christian theology.\\nStrong tendencies appeared, like those of the Gnos-\\ntics and the Manichseans, to a dualism as unqual-\\nified as that of the Parsees, in which the Kingdom\\nof Evil was made coeternal with the Kingdom of\\nGood but these tendencies were resisted Satan\\nwas not admitted to be equal in power with the\\nLord God his kingdom was not from everlasting\\nto everlasting defeat and final overthrow were in\\nstore for him but for the present he was a tremen-\\ndous fact, and a large part of the time and thought\\nof the church was expended in tracing and sub-\\nverting diabolic agencies. The whole world,\\nsays Mr. Lecky, was divided between the King-\\ndom of God and the Kingdom of Satan. The\\npersecuted church represented the first, the perse-\\ncuting world the second. In every scoff that was\\ndirected against their creed, in every edict that\\nmenaced their persons, in every interest that opposed\\ntheir progress, they perceived the direct and imme-", "height": "3328", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0108.jp2"}, "109": {"fulltext": "IS THERE A PERSONAL DEVIL? 93\\ndiate action of tlie Devil. They found a great and\\nancient religion subsisting around tliem. Its gor-\\ngeous rites, its traditions, its priests, and its mira-\\ncles had preoccupied the public mind, and pre-\\nsented what seemed at first an insuperable barrier\\nto their mission. In this religion they saw the\\nespecial workmanship of the Devil, and their\\nstrong predisposition to interpret every event by a\\nmiraculous standard persuaded them that all its\\nboasted prodigies were real. Nor did they find any\\ndifficulty in explaining them. The world they\\nbelieved to be full of malignant demons who had\\nin aU ages persecuted and deluded mankind.\\nIt is terrible to read of the extent to which, for\\nmany centuries, the thought of the church was per-\\nvaded by these conceptions of diabolic agency. A\\nlarge share of natural phenomena was attributed to\\nthe Devil he was supposed to assume the forms\\nof all kinds of animals the pig grunting at you\\nby the roadside, the toad hopping across your path,\\nthe blackbird chattering at you from the thicket,\\nthe beetle booming into your room after the lamp\\nwas lighted, were very probably shapes of the Devil.\\nAll human forms, from the priest in his cassock to\\nthe gallant with his sword, from the wizened\\ngranddame to the blooming maiden, he could eas-\\nily assume any traveling companion who joined\\nyou in a solitary walk was very likely the Devil\\nall lonely places were haunted by him even in the\\ncrowded streets he moved undetected, and in the\\n1 History of Rationalism in Europe, chap. i.", "height": "3312", "width": "2200", "jp2-path": "howmuchisleftofo00glad_0109.jp2"}, "110": {"fulltext": "94 WHAT IS LEFT OF THE OLD DOCTRINES\\nhomes of men he took up his abode. During sev-\\neral of the middle centuries, from the fifth to the\\ntwelfth, the sense of his presence was scarcely\\nabsent from the minds of the devout but in that\\nhappy time, Mr. Lecky tells us, although there\\nhad never been a day in which the sense of Sa-\\ntanic power was more profound and universal,\\nthe counteracting superstition, connected with the\\nefficacy of certain magical rites, was also so strong\\nthat not much distress was felt on this account.\\nIt was firmly believed that the arch-fiend was\\nforever hovering about the Christian, but it was\\nalso believed that the sign of the cross, or a few\\ndrops of holy water, or the name of Mary, could\\nput him to an immediate and ignominious flight.\\nThere was, however, even then, a dark belief that\\nall the terrible natural phenomena earthquakes,\\nthunderstorms, hailstorms, pestilences, famines\\nwere produced by the Devil even when the Pil-\\ngrim Fathers settled in Plymouth, they attributed\\nthe severe thunderstorms, to which they were un-\\naccustomed, to the wrath of the Devil at their inva-\\nsion of his territory. The Black Death which\\nslew so many victims during the Middle Ages was\\nuniversally believed to be a diabolic visitation.\\nThen it came to be believed that these disasters\\nwere often due to the intervention of men who had\\nput themselves into the power of the Devil, and so\\narose the horrible belief in witchcraft and sorcery\\nwhich for many generations came near to being\\nHistory of Rationalism in Europe, chap. i.", "height": "3320", "width": "2212", "jp2-path": "howmuchisleftofo00glad_0110.jp2"}, "111": {"fulltext": "IS THERE A PERSONAL DEVIL? 95\\na demoniac possession of those who believed it.\\nCruel and terrible was this superstition in every\\ncommunity were those who were said to have sold\\nthemselves to the Devil, and to be the willing in-\\nstruments of his malignity. Thus was let loose,\\nall round the world, a truly hellish suspicion any\\nslight mental or nervous peculiarity exposed its\\npossessor to this deadly accusation personal jeal-\\nousies and enmities seized upon this superstition\\nfor a weapon, and the fiery zeal of a religionism\\nthat had no doubt whatever of the reality and per-\\nvasiveness of the Satanic kingdom found vent in\\na reigTi of terror that lasted for centuries. We\\noften hear of the Salem witchcraft and its victims,\\nand I dare say there are many who conceive that\\nour New England ancestors were singular in their\\nsubjection to this craze. Doubtless we all regret\\nthat the men of Massachusetts Bay were not supe-\\nrior to this mania, but if they had been, they would\\nhave been wholly exceptional in their generation.\\nIn our colonies twenty-seven persons in all suffered\\ndeath as witches in Europe they were put to death\\nby thousands. The zeal of the ecclesiastics,\\nsays Mr. Lecky, in stimulating the persecution,\\nwas unflagging. It was displayed alike in Ger-\\nmany, France, Spain, Italy, Flanders, Sweden,\\nEngland, Scotland, and Ireland. An old writer\\nwho cordially approved of the rigor tells us that\\nin the Province of Como alone eight or ten inquisi-\\ntors were constantly employed and he adds that\\nin one year the number of persons they condemned", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0111.jp2"}, "112": {"fulltext": "96 WHAT IS LEFT OF THE OLD DOCTRINES\\namounted to a thousand, and that during several\\nof the succeeding years the victims seldom fell\\nbelow one hundred. I must give you one more\\nsketch from the pen of Professor Burr of Cornell\\nUniversity: The Eeformation for a little while\\ndistracted men s minds, but with its first lull, at\\nthe middle of the sixteenth century, the persecu-\\ntion burst forth with redoubled furj in all Chris-\\ntian lands. Catholic and Protestant alike, to rage\\nfor more than a century, and then smoulder to our\\nown day. The figures given for the total number\\nof its victims are merest guesswork, and those for\\nmany local persecutions are scarcely more reliable\\nbut they are as likely to be below as above the\\ntruth. We have the names of hundreds who per-\\nished in single jurisdictions within the space of two\\nor three years and the records thus preserved are\\nbut chance fragments. A single Lorraine judge\\nboasted of having sentenced nine hundred, and he\\nwas still in the midst of his activity. If the per-\\nsecution knew fiercer epidemics in Catholic coun-\\ntries it was more chronic in Protestant. Nor was\\nit mainly old women who suffered. Such might be\\naccused first, but the witch was always tortured\\ninto naming her accomplices, and she generally\\nnamed those whom she hated or envied. Eiches,\\nlearning, beauty, goodness were often so many\\ntitles to death. There are still, wrote the Chan-\\ncellor of the Bishop of Wiirzburg to a friend in\\n1629, four hundred in the city, high and low, of\\nHistory of Nationalism in Europe, cliap. i.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0112.jp2"}, "113": {"fulltext": "IS THERE A PERSONAL DEVIL? 97\\nevery rank and sex, nay, even clerics, so strongly\\naccused that they may be arrested at any hour.\\nSome out of all offices and faculties must be ex-\\necuted clerics, electoral counselors and electors,\\ncity officials, court assessors, several of whom your\\nGrace knows. There are law students to be ar-\\nrested. The Prince-Bishop has over forty students\\nwho are soon to be pastors among them thirteen\\nor fourteen are said to be witches. A few days\\nago a dean was arrested two others who were\\nsummoned have fled. The notary of our church\\nconsistory, a very learned man, was yesterday ar-\\nrested and put to the torture. In a word, a third\\npart of the city is surely involved. The richest,\\nmost attractive, most prominent of the clergy are\\nalready executed. A week ago a maiden of nine-\\nteen was put to death, of whom it is everywhere\\nsaid that she was the fairest in the whole city, and\\nwas held by everybody a girl of singular modesty\\nand purity. She will be followed by seven or\\neight others, of the best and most winsome. There\\nare children of three and four years, to the num-\\nber of three hundred, who are said to have had\\nintercourse with the Devil. I have seen put to\\ndeath childx en of seven, promising students of ten,\\ntwelve, fourteen, and fifteen. Of the nobler but\\nI cannot and must not write more of this misery.\\nThere are persons of yet higher rank whom you\\nknow and would marvel to hear of. Such, to\\nquote but a single document, was the scope of the\\nwitch persecution.\\n1 Johnson s Cydopcedia, art. Witchcraft.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0113.jp2"}, "114": {"fulltext": "98 WHAT IS LEFT OF THE OLD DOCTRINES\\nTo the yoke of this horrible superstition all the\\ngreatest and best of mankind bent their necks.\\nLuther s belief in the Devil and in witchcraft was\\nunhesitating. As for the witches, he had no mercy\\non them. Spare none of them, he cried I\\nwould burn them all. The question respecting\\nthe certainty of detecting them did not trouble his\\nmind it was easy enough, of course, to tell who\\nwas a witch and who was not. As to the existence\\nof the Devil, Luther was just as certain as he was\\nof his own existence. He had met him more than\\nonce, and had had lively conversations with him.\\nEarly this morning, he writes in his diary,\\nwhen I awoke the fiend came and began disput-\\ning with me. Thou art a great sinner, said he.\\nI replied, Canst thou not tell me something new,\\nSatan It is evident that in repartee his Satanic\\nMajesty was no match for Martin. Even when it\\ncame to inkstands his answer was ready. One\\nday as he was going to begin his studies he heard\\na noise which he at once explained as proceeding\\nfrom the adversary, and he writes As I found\\nhe was about to begin again I gathered together\\nmy books and got into bed. Another time in the\\nnight I heard him above my cell walking in the\\ncloister, but as I knew it was the Devil I paid no\\nattention to him and went to sleep.\\nDo not imagine that it was the church and the\\nclergy who were solely responsible for this super-\\nstition the greatest jurists, publicists, scholars,\\nstatesmen all passionately defended it. Thomas", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0114.jp2"}, "115": {"fulltext": "IS THERE A PERSONAL DEVIL? 99\\nAquinas, says Lecky, was probably the ablest\\nwriter of the eighteenth century, and he assures us\\nthat diseases and tempests are the direct acts of the\\nDevil that the Devil can transport men at his\\npleasure through the air, and that he can transform\\nthem into any shape. Gerson, the Chancellor of\\nthe University of Paris and, as many think, the\\nauthor of The Imitation, is justly regarded as\\none of the master intellects of his age; and he,\\ntoo, wrote in defense of the belief. Bodin was\\nunquestionably the most original political philoso-\\npher who had arisen since Machiavelli, and he\\ndevoted all his learning and acuteness to crushing\\nthe rising skepticism on the subject of witches.\\nThe most cruel law for the punishment of witches\\npassed by the English Parliament was enacted\\nwhen Coke was attorney general and Bacon was\\na member of Parliament; the Commission which\\nreported it included twelve Bishops. Sir Thomas\\nBrowne, one of the liberals of that day, and one of\\nthe most genial and cultivated gentlemen of his-\\ntory, wrote in the Religio Medici, I have ever\\nbelieved and do now know that there are witches\\nthey that deny them -are a sort, not of in-\\nfidels, but of atheists. In 1664 two women were\\nhung in Suffolk under a sentence of Sir Matthew\\nHale, whose charge to the jury declared that the\\nreality of witchcraft could not be questioned;\\nfor, first, the Scriptures had affirmed so much\\nand, secondly, the wisdom of all nations had pro-\\n1 Hist. Bationalism, chap. i.", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0115.jp2"}, "116": {"fulltext": "100 WHAT IS LEFT OF THE OLD DOCTRINES\\nvided laws against sucli persons, which is an argu-\\nment of their confidence of such a crime.\\nSuch, then, is a most meagre sketch of the pre-\\nvalence of the dark belief in the kingdom of Satan.\\nThe earth has been visited by few scourges more\\ndire. The cruelty and perfidy, the malice and\\nsuspicion which it engendered, the destruction and\\nmisery which it caused, are almost too fearful for\\ncredence. If we know beliefs, as we know men,\\nby their fruits, and there is no other test, this\\nbelief in a Satanic kingdom must be adjudged to\\nbe most qyH and accursed.\\nCan we say that it has disappeared from the\\nChristian church That would be too strong a\\nstatement. It is clear, however, that the place\\nwhich it occupies in the thoughts of Christians is\\nnot what it was three hundred years ago. The belief\\nin witchcraft has practically vanished from civili-\\nzation. The last witch was burned in Scotland in\\n1722 and although, as late as 1773, the divines\\nof the Associated Presbytery passed a resolution\\ndeclaring their belief in witchcraft, and deploring\\nthe popular skepticism concerning it and although\\nJohn Wesley, a little more than one hundred years\\nago, said that those who doubted witchcraft were\\ntainted with infidelity, and that if this belief was\\noverthrown Christianity would go with it, it seems\\nto be true that witchcraft is dead, and that Chris-\\ntianity is still very much alive.\\nSome sort of belief in a personal Devil is still\\ncommon, I suppose, among Orthodox Christians.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0116.jp2"}, "117": {"fulltext": "IS THERE A PERSONAL DEVIL? 101\\nIt can hardly be said to be an article of faith this\\nit has never been. None of the three great creeds\\nof the church the Apostles Creed, the Nicene\\nCreed, or the Athanasian Creed makes mention\\nof the Devil he is referred to incidentally, in some\\nof the great Protestant confessions, but I do not\\nremember that any of them have undertaken to\\ndefine him, or to formulate any belief concerning\\nhim. The brief survey which we have given of\\nthe part that the belief has played in the history\\nof the church enables us, however, to state, in a\\ngeneral way, what the popular conception of Satan\\nhas been.\\nThe Orthodox belief has regarded him as the\\nsovereign of a vast, world-wide dominion of evil\\nspirits, who are banded together, under him, to do\\nhis bad behests. These spirits and their great\\nPrince have but one purpose, to hurt and harass\\nand ruin men, body and soul. Their home is\\nhell; but under the orders of their great Prince\\nthey are sent forth to range free through the earth,\\ntempting human beings and seeking to draw them\\ndown to the place of eternal torment.\\nAll these evil spirits have great power over na-\\nture, power to work miracles, it would seem to\\ntransport themselves instantaneously from place to\\nplace, and to assume manifold forms. But the\\nprince of them all, the personal Devil, of the popu-\\nlar theology, must be practically omnipotent. He\\nproduces earthquakes, plagues, famines, hurricanes,\\neclipses his miraculous control of natural forces is", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0117.jp2"}, "118": {"fulltext": "102 WHAT IS LEFT OF THE OLD DOCTRINES\\npractically unlimited. And he must also be omni-\\npresent. At one and the same instant he is tempt-\\ning men in every quarter of the globe his diaboli-\\ncal intelligence is in immediate contact with the\\nminds of men everywhere. I am sure that this is\\ndistinctly implied in the popular belief concerning\\nhim. Unless Satan is actually omnipresent, his\\ninfluence over the minds of human beings cannot\\nbe what it is popularly supposed to be. If he can\\nonly be in one place at a time, and must pass, no\\nmatter with what rapidity, from one place to an-\\nother in pursuit of his malignant purposes, it is\\nbut an infinitesimal fraction of any generation that\\nhe can by any possibility reach in the course of its\\nlife. That would not at all answer the popular\\ndemand upon him for pernicious activity. No-\\nthing less than omnipresence, and nothing less than\\nomniscience, could possibly equip Satan for the\\nkind of work which he is generally believed to be\\ndoing.\\nDo we believe in the existence of such a king-\\ndom of evil, with such a potentate as this at the\\nhead of it\\nMost of us will say at once that the belief once\\nentertained in the power of the Devil over the\\nforces of nature can no longer be justified it is\\nnot, we shall all admit, credible that earthquakes\\nand eclipses and pestilences are caused by him.\\nWe know something of the causes of these phe-\\nnomena. But there are still a good many per-\\nsons, I suppose, who believe him to possess a great", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0118.jp2"}, "119": {"fulltext": "IS THERE A PERSONAL DEVIL? 103\\ndeal of power, and to be performing a great deal of\\nmischief in the world in many mysterious ways.\\nTo all such, let me suggest that these concep-\\ntions about him ought, if possible, to be less vague.\\nIf there is such a Prince of Evil, we ought to know\\nmore about him we ought to be able to tell, more\\ndefinitely, what is his power and what are his lim-\\nitations. We do not want to be ascribing to him\\nattributes that make him a deity scarcely subordi-\\nnate to God himself, unless they really belong to\\nhim. And those who esteem it important that\\nbelief in the existence of this Prince of Darkness\\nshould be maintained, are bound, I think, to tell\\nus very definitely just how much we are to believe\\nabout him.\\nFor my own part I am quite free to say that I\\ndo not believe in the existence of any such organ-\\nized kingdom of evil spirits, ruled by a great Prince\\nor Potentate, and set in deadly array against the\\nKingdom of our Lord and of his Christ. If you\\nmean by a personal Devil a gigantic evil intelli-\\ngence whose sole purpose in the universe is the\\ndestruction of men s souls, and who commands vast\\narmies of evil spirits in an age-long warfare upon\\nhuman virtue and human happiness, then I say I\\ndo not believe in a personal Devil. The concep-\\ntion of such a personage, so far as this age is con-\\ncerned, is largely taken from Paradise Lost. I\\nsuppose that the conceptions of Satan which pre-\\nvail in our Protestant churches have nearly all been\\ndrawn from this source. It is weU to remember", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0119.jp2"}, "120": {"fulltext": "104 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthat Paradise Lost is a great work of the imagina-\\ntion. Milton s picture of this stupendous Prince of\\nDarkness is not a good foundation of theological\\nbelief.\\n.1 do not believe in the existence of such a king-\\ndom, with such a ruler, because it is morally and\\npsychologically impossible that it should exist.\\nUnrelieved and absolute evil cannot organize it-\\nself into a kingdom. Its very principle is division\\nand disintegration. Its essence is anarchy. Sin\\nis lawlessness, says the apostle. The mightiest\\nintellect that ever existed could not hold together\\nfor- one week such an aggregation of absolute self-\\nishness. Every one of his minions would be per-\\npetually conspiring against him, and against all\\nthe rest.\\nWhat is more, the whole effect of evil upon the\\nintellect is benumbing, deadening. Selfishness\\nweakens a man s mental grasp and narrows his\\nrange of vision. A politician who is nothing but\\na selfish schemer always becomes less astute as he\\ngrows older. He is morally sure, before he dies,\\nto make some stupendous blunder which even a\\ntyro would have avoided. The history of our poli-\\ntics furnishes many instances of such intellectual\\nfailure on the part of men who were known to be\\nutterly selfish, but supposed to be preternaturally\\nshrewd. If, then, Satan had been for so many cen-\\nturies devoted to such pursuits as are ascribed to\\nhim, he would, unless God had set aside in his\\nbehalf the natural working of his own laws, have", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0120.jp2"}, "121": {"fulltext": "IS THERE A PERSONAL DEVIL? 105\\nbeen an absolute idiot long before tbis, and so\\nwould all bis angels. If tbe Devil is one of God s\\ncreatures, tbe law under wbicb be was cr-eated\\nmust be tbe law of love. Tliat is tbe law of bis\\nbeing, tbe organic law of bis spirit. His sin is\\nonly disobedience to tbat law. Disobedience to\\ntbat law, in any part of tbis universe, brings after\\nit, as tbe natural effect, intellectual as well as\\nmoral deterioration, weakness, tbe diminution of\\nbeing. Tbe operation of tbat law absolutely forbids\\nand makes absurd tbe existence of any sucb gigan-\\ntic Prince of Darkness as Milton bas painted.\\nTbe Bible rigbtly calls tbe sinner tbe fool;. and\\ntbe longer be sins tbe greater fool be is. If\\ntbere is a Devil, one wbo bas sinned longer and\\nmore persistently tban any otber of God s crea-\\ntures, be must be tbe greatest fool in tbe universe,\\nand we need not be at all afraid of bim.\\nIn tbe second place I do not believe in tbe exist-\\nence of sucb a gigantic world dominion of evil\\nspirits witb sucb a ruler, because I believe all tbat\\nJesus Cbrist bas taugbt us to believe concerning tbe\\nHeavenly Fatber. Tbat tbe InjQnite Power bebind\\nall law is infinite compassion and infinite belpful-\\nness is tbe first article in my creed, and witb tbis\\neverytbing else must agree. If there is a good\\nGod, be bas not let loose in tbe world sucb a\\nmigbty bost of malignant spirits, witb sucb a gi-\\ngantic malefactor at tbe bead of tbem, to prey\\nupon tbe souls of bis children.\\nIn tbe tbird place I do not accept tbis tbeory,", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0121.jp2"}, "122": {"fulltext": "106 WHAT IS LEFT OF THE OLD DOCTRINES\\nbecause history shows us what horrible effects it\\nproduces in human society where it is generally\\nand firmly believed. Restore the belief in Satan\\nto the rank and importance that it held in the\\nminds of men in the sixteenth century, and you\\nwill have all the atrocities of that dark day re-\\npeated. A belief cannot be true which works such\\ndevastation in the moral lives of men.\\nIs there, then, no sense in which we may use this\\nword, so long upon trembling human lips? Is\\nthere no true conception to which we may properly\\nor usefully apply this name There is, I an-\\nswer, if only we do it intelligently. The word is\\none that I often use, and I think I know what I\\nmean by it. It is simply the aggregate spiritual\\nwickedness of the world, personified. Satan, or\\nthe devil, taken in the singular, says Dr. Bushnell,\\nis not the name of any particular person, neither\\nis it a personation of temptation or impersonal\\nevil, as many think for there is really no such\\nthing as impersonal evil in the sense of moral evil\\nbut the name is a name that generalizes bad per-\\nsons or spirits, with their bad thoughts and char-\\nacters, many in one. That there is any single one\\nof them who, by distinction or preeminence, is\\ncalled Satan or devil is wholly improbable. The\\nname is one taken up by the imagination to desig-\\nnate or embody, in a conception the mind can most\\neasily wield, the all or total of bad minds and\\npowers. The demon in the New Testament story\\nNature and the Supernatural, p. 135.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0122.jp2"}, "123": {"fulltext": "IS THERE A PERSONAL DEVIL? 107\\ntold the truth when he said, My name is Legion,\\nfor we are many. Just so Mammon is per-\\nsonified in the Scriptures as a ruler of this world.\\nHe is materialism hypostatized. Just so The\\nMan of Sin and Antichrist are personified\\nin the New Testament and the personal pronouns\\nare applied to them. Doubtless the terms describe\\nno historical individual, but groups or assemblages\\nof hostile minds and influences. Just so in the\\nBook of Proverbs Wisdom is personified, and\\nrepresented as a beautiful matron who seeks by her\\nmotherly influence to lead the children of men into\\nthe paths of life. Such personifications, by which\\nabstract truths are put into concrete form and vast\\nspiritual tendencies are grouped by the imagination\\nunder one symbolic term, are very useful in our\\ncommon speech. To speak of the sum of moral\\nevil in the universe as the Devil is a convenient and\\nintelligible locution. In this sense it is the Devil\\nthat tempts us, that ensnares us, that poisons our\\nthoughts, that lies in wait for our souls. And it\\nis well for us to gather up the evil of the world into\\none conception, and set ourselves sternly against\\nthe whole of it. Familiar and colloquial though\\nour use of the term may be, symbolical though we\\nknow it is, it is very significant. Thomas Carlyle\\nwas entertaining no superstitious ideas about a per-\\nsonal Devil, but he had a most clear and wholesome\\nidea in his mind when he wrote to his brother\\nJohn One has to learn the hard lesson of mar-\\ntyrdom, and that he has arrived in the earth not", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0123.jp2"}, "124": {"fulltext": "108 WHAT IS LEFT OF THE OLD DOCTRINES?\\nto receive, but to give. Let him, then, be ready\\nto spend and be spent for God s cause let him, as\\nhe needs must, set his face like a flint against all\\ndishonesty and indolence and puffery and quackery\\nand malice and delusion whereof earth is full and\\nonce for all flatly refuse to do the devil s work in\\nthis which is God s earth, let the issue be simply\\nwhat it may. I must live, sir, say many to\\nwhich I answer, No, sir, you need not live if\\nyour body cannot be kept together without selling\\nyour soul, then let the body fall asunder and the\\nsoul be unsold. In brief. Jack, defy the devil in\\nall his figures, and spit upon him he cannot hurt\\nDoubtless the Devil, used in this sense, will have\\ndifferent meanings for different men but to every\\nman it means all the evil that assails him all the\\ninfluences that tend to undermine his integrity, to\\nlower his moral standards, to poison his thoughts,\\nto make him swerve from the path of manliness\\nand purity.\\nIs it in this sense, you want to know, that the word\\ndevil is used in the New Testament Sometimes\\nit is, no doubt. For the Oriental mind personifies\\nmuch more than does the Western mind. Never-\\ntheless I do not question, as I have already said,\\nthat the people of Judea in the New Testament\\ntimes the majority of them did believe in a\\ngreat kingdom of evil spirits, with Beelzebub, the\\nPrince of the Devils, as its ruler. Jesus found this\\n1 Froude s Carlyle, ii. 197.", "height": "3328", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0124.jp2"}, "125": {"fulltext": "IS THERE A PERSONAL DEVIL? 109\\nconception in the minds of the people, and he did\\nnot antagonize it, but accommodated his teachings\\nto it. At least this is the impression given by the\\ngospel narratives. Assuming that he is correctly\\nreported, I find it difficult to explain all his rela-\\ntion to this question. The story of the temptation\\ndoes not trouble me, for this is clearly an allegory.\\nIt is not likely that Jesus was literally carried\\nthrough the air by the devil from the wilderness to\\nJerusalem and set upon a pinnacle of the temple\\nand it is not possible that he should have been\\ntaken to any literal mountain from the top of\\nwhich all the kingdoms of the earth can be literally\\nseen for no such mountain exists, or could exist\\nupon the earth. The transaction must have been\\npurely spiritual it is a dramatic description of a\\nconflict in the spirit of Jesus, as the corporate self-\\nishness of the world presents itself to him in the\\nthree most universal and powerful forms of appe-\\ntite, vanity, and ambition. There is no difficulty\\nin understanding this narrative. But some of the\\nreported words and deeds of Jesus in connection\\nwith this subject I do not wholly understand.\\nWhat he tells us, however, about the Father and\\nhis kingdom of righteousness and peace I do under-\\nstand, and I build my faith on that. I know that\\nthis was the main thing that Jesus came to teach\\nI know that he came to show us the Father I\\nknow that the God whom he reveals to us is the\\nGood Shepherd, who follows the estray into the\\nwilderness to bring him back, rejoicing more over", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0125.jp2"}, "126": {"fulltext": "110 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthe sheep that was lost and found again than over\\nthe ninety and nine that went not astray the\\nprodigal s father, who meets the returning wan-\\nderer a long way off the gracious Benefactor, who\\nmaketh his sun to shine on the evil and the good\\nand sendeth his rain on the just and on the unjust.\\nWhatever conflicts with this conception of the hea-\\nvenly Father and his kingdom on the earth, I can\\nfind no room for in my theology. If there seems\\nto be in the teaching of Jesus himself an element\\nwhich I cannot reconcile with this, I think that I\\nhonor him by passing it by, and waiting for the\\ntime to come when I may understand him better.\\nIt is the spirit of Jesus, as I do firmly believe,\\nthe spirit of Jesus abiding in the world, and grad-\\nually taking possession of the thoughts of men,\\nthat is banishing this dreadful dogma from the\\nearth. Many things against which he lifted up\\nno word of protest, which he silently assumed,\\nhave been banished from among men by the power\\nof his spirit. Slavery was here, in its worst form,\\nbefore his very face he never condemned it, but\\nhe created a moral atmosphere in which it could\\nnot live. Polygamy he never forbade, but he made\\nit impossible. And though the demonology of his\\ntime was assumed by him, as was slavery and po-\\nlygamy, he has brought into the world a conception\\nof God and of his kingdom which, when once the\\nworld is able to receive it, will make an end of all\\nthis dismal doctrine. Perhaps it was a glimpse of\\nthis triumph over the Kingdom of Night that he", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0126.jp2"}, "127": {"fulltext": "IS THERE A PERSONAL DEVIL Ill\\nsaw when he exclaimed I beheld Satan as light-\\nning fall from heaven. May God speed the day\\nwhen all these spectral kingdoms of superstition\\nand darkness shall disappear in the brightness of\\nthe glory of Him who comes to lead the world\\ninto the knowledge of God", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0127.jp2"}, "128": {"fulltext": "VI\\nWHAT DO WE mHERIT?\\nWhat mean ye, is the protest of Jehovah by\\nthe month of the old prophet, that ye nse this\\nproverb in the land of Israel, saying, The fathers\\nhave eaten sour grapes, and the children s teeth\\nare set on edge As I live, saith the Lord God,\\nye shall not have occasion to use this proverb any\\nmore in Israel. It would have been well for the\\ninterests of a sound theology if no occasion had\\nbeen found to use the proverb outside of Israel.\\nFor, in truth, the very substance of this proverb,\\nwhich the prophet denounces as heathenish, has\\nbeen wrought into theology in Hippo and in Hei-\\ndelberg, in Geneva and in Dordrecht, in London\\nand in Boston, and has mightily influenced the\\ncreeds and the prayers of many centuries. That\\nthe children s teeth are set on edge because the\\nfathers have eaten sour grapes is a proverbial ex-\\npression of the doctrine that sin is hereditary that\\nthe guilt of ancestors is bequeathed to their de-\\nscendants that one generation may be justly pun-\\nished for the misdeeds of former generations. This\\nhas been, since the days of Augustine, the ortho-\\ndox doctrine, accepted by the great body of reli-", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0128.jp2"}, "129": {"fulltext": "WHAT DO WE INHERIT? 113\\ngious teachers, Protestant and Catholic. It has\\nbeen stated variously the manner in which this\\nguilt is transmitted from generation to generation\\nhas been a subject of much controversy but the\\ngreat majority of Christian teachers have main-\\ntained that in some way the guilt of Adam s sin is\\ntransmitted to his descendants that they are justly\\npunishable for what he did. The Roman Catholic\\nChurch clearly teaches that we are punished for\\nAdam s sin, but the punishment consists in the loss\\nof original holiness, rather than in the infliction of\\nsuffering. However, the case stands so that every\\ninfant comes into the world under the curse pro-\\nnounced on Adam, and liable at its first breath to\\nbe consigned to everlasting separation from Ood.\\nBaptism implants in the soul of this child the germ\\nof grace, so that if it dies after baptism it is saved.\\nIf, however, an infant dies before baptism, the\\nCatholic theology gives us no reason to hope for its\\nfuture blessedness. It will not, indeed, suffer the\\ntorments of hell it is consigned to that limbus\\ninfantum, of which Dante tells us in the fourth\\ncanto of the Inferno. This is the abode of those\\nof whom Virgil says\\nThat they sinned not and if they merit had,\\nT is not enough, because they had not baptism,\\nWhich is the portal o\u00c2\u00a3 the Faith thou boldest\\nAnd if they were before Christianity,\\nIn the right manner they adored not God\\nAnd among such as these am I myself.\\nFor such defects and not for other guilt,\\nLost are we, and are only so far punished\\nThat without hope, we live on in desire.", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0129.jp2"}, "130": {"fulltext": "114 WHAT IS LEFT OF THE OLD DOCTRINES\\nPunishment enough, one would say, through all\\neternity to cherish hopeless desires. This is the\\nfate to which the orthodox Catholic theology still\\nconsigns unbaptized children. Much the same is\\ntrue of High Anglicanism. So much emphasis is\\nplaced by that school upon the efficacy of sacra-\\nments, that the reception of baptism by the infant\\nappears to be a clear condition of salvation.\\nWhen the due performance of that rite has been\\nomitted, the curse of the law appears to rest upon\\nthe little children.\\nWith all the churches of the Puritans, Congre-\\ngationalists, and Presbyterians, there was no ques-\\ntion about the inheritance of the curse pronounced\\non Adam. That was the foundation of orthodoxy.\\nOur first parents being the root of all mankind,\\nsays the Westminster Confession, the guilt of\\ntheir sin was imputed, and the same death in sin\\nand corrupted nature conveyed to all their poster-\\nity, descending from them by ordinary generation.\\nEvery sin both original and actual, being\\na transgression of the righteous law of God, and\\ncontrary thereunto, doth, in its own nature, bring\\nguilt upon the sinner, whereby he is bound over\\nto the wrath of God and curse of the law, and so\\nmade subject to death with all miseries, spiritual,\\ntemporal, and eternal.\\nNo statement can be clearer than this, that every\\ninfant comes into the world under the curse of\\nAdam s sin. Nor is there, by this creed, any such\\n1 Westminster Confession^ chap. vL", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0130.jp2"}, "131": {"fulltext": "WHAT DO WE mHERIT? 115\\nprovision for canceling this curse by baptism, as\\nthe Roman Catholic doctrine affords. The doc-\\ntrine of election comes in here to assure us that\\nelect infants will be saved, even if they are not\\nbaptized and that non-elect infants will be damned,\\nno matter how promptly we may baptize them.\\nThis brief recital will indicate the extent to which\\nthis doctrine of the inheritance of sin has shaped\\ntheology. There have been, indeed, in all the ages\\nthose who protested against it since the sixteenth\\ncentury the Arminians, among whom Wesleyans\\nand Methodists of all names are to be reckoned,\\nhave stoutly denied it but it still remains true\\nthat up to this day the great majority of Chris-\\ntians, Catholic and Protestant, retain in their\\ncreeds the idea that the guilt of Adam s sin is\\nbequeathed to his descendants.\\nThat a great many of those who assent to these\\ncreeds have ceased to believe them, I have no\\ndoubt, but they still remain as the doctrinal sym-\\nbols of the bodies holding them.\\nThat such a belief could have intrenched itself in\\nour theology and held sway over the minds of men\\nfor so many centuries is evidence of the rudi-\\nmentary and unclear ethical conceptions prevailing\\nin men s minds. The moral sense must be imper-\\nfectly developed which cannot see, on the least\\nreflection, that guilt cannot be inherited. That I\\ncan be held responsible for the sins of my ances-\\ntors, and be deserving of punishment for what they\\nhave done, is a proposition that conflicts with the", "height": "3312", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0131.jp2"}, "132": {"fulltext": "116 WHAT IS LEFT OF THE OLD DOCTRINES\\nfoundations of morality. Guilt is absolutely per-\\nsonal the word connotes moral responsibility for\\nunlawful conduct and moral responsibility belongs\\nto individuals, and can no more be transferred\\nfrom one to another than the act of breathing can\\nbe performed by one person for another, or the\\nsensation of cold be experienced by one person\\nfor another. My child can no more be guilty or\\ndeserving of punishment for my sin than he can\\nsee with my eyes or feel with my nerves.\\nIt is a little strange that the indignant protest\\nof this old prophet was not oftener heard in the\\ndays when this doctrine of imputation and in-\\nherited sin was taught and defended: Yet say\\nye, Why doth not the son bear the iniquity of the\\nfather When the son hath done that which is\\nlawful and right, and hath kept all my statutes and\\nhath done them, he shall surely live. The soul\\nthat sinneth, it shall die. The son shall not bear\\nthe iniquit}^ of the father, neither shall the father\\nbear the iniquity of the son the righteousness of\\nthe righteous shall be upon him, and the wicked-\\nness of the wicked shall be upon him.\\nThis is the everlasting truth and any theologi-\\ncal dogma which conflicts with it is false and mis-\\nchievous. The doctrines that held us responsible\\nfor the sin of Adam, and deserving of punishment\\nbecause of his offense, do not any longer command\\nthe credence of thoughtful men. If anybody pro-\\nfesses to believe in inherited guilt, he at once\\nmakes it evident that he uses the word in a Pick-", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0132.jp2"}, "133": {"fulltext": "WHAT DO WE INHERIT? 117\\nwickian sense he explains it all away so that it\\nmeans something very different from what the term\\nordinarily conveys. Of the old doctrine of original\\nsin, as taught and believed by our grandfathers,\\nvery little, thank God, is left. It was just what\\nEzekiel calls it, a heathenish doctrine it imputed\\nto God the most monstrous injustice to many in-\\ngenuous minds it was a grave impediment to faith.\\nBut how about heredity, you are asking? Is\\nthere no truth in heredity There is, I answer, a\\ntremendous truth and it is this with which the\\ntheologians have been fumbling. They saw the\\nfacts of heredity they took the popular and poetic\\nstatements of the Scriptures concerning them, as\\nscientific formulae, and out of these made up their\\ndogmas. But they read neither the facts nor the\\nScriptures correctly, and therefore their dogma\\nbecame a horrible accusation against the divine\\njustice.\\nWhat is heredity? It is that biological law,\\nanswers Ribot, by which all beings endowed with\\nlife tend to repeat themselves in their descendants\\nit is for the species what personal identity is for\\nthe individual. By it a groundwork remains un-\\nchanged amid incessant variation by it Nature\\never copies and imitates herself. It is that pro-\\nperty of an organism, says Weissman, by which\\nits peculiar nature is transmitted to its descend-\\nants. 2 Each child, says Dr. Bradford, not\\nonly is related to the whole race as a species, but\\n1 Heredity^ p. 1, Essays on Heredity, p. 71.", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0133.jp2"}, "134": {"fulltext": "118 WHAT IS LEFT OF THE OLD DOCTRINES\\nis in a peculiar sense the offspring of individuals,\\nbearing within him signs of his parentage, not only\\nin his bodily organism, but also, with equal clear-\\nness, in his mental and spiritual constitution.\\n.The first great outstanding fact of heredity is\\nthe fact of species. We will not dispute about the\\ndefinition of species we all know that in all the\\nworld of living things like produces like. Oaks\\ngrow from acorns and not from chestnuts lions\\nare the offspring of lions, eagles of eagles, fish of\\nfish, insects of insects, human beings of human be-\\nings. Even race peculiarities are inherited the\\nchild of pure Aryan parents never has the phy-\\nsical or mental peculiarities of the African or the\\nMongolian the greyhound does not give birth to\\nthe mastiff, nor the short horn to the Jersey, nor\\nthe Percheron to the Hambletonian.\\nMore significant still is the transmission of per-\\nsonal and family traits. The physical resemblance\\nof children to their parents is the common fact\\noften this resemblance is obvious to all observers\\nsometimes it is extremely subtle, consisting less of\\nfeaturely similitude than of evanescent shades o\u00c2\u00a3\\nexpression. In this case it is, however, mainly a\\nmatter of character. Family resemblances of this\\nsort are often far more quickly observed by strangers\\nthan by kinsmen. Oftentimes a physical trait will be\\nhanded down for generations, like the aquiline nose\\nof the Bourbons, or the Batcheler eye which\\nMr. Whittier inherited.\\n1 Heredity and Christian Problems, p. 3.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0134.jp2"}, "135": {"fulltext": "WHAT DO WE INHERIT? 119\\nSpecial mental traits and aptitudes are also fre-\\nquently transmitted. Galton s investigations im-\\npressively show us this fact. JEschylus had eight\\nkinsmen who were poets. Coleridge was the first\\nof a literary line. Thomas Arnold of Rugby was\\nthe father of Matthew Arnold and the grandfather\\nof Mrs. Humphry Ward. In music the illustra-\\ntions are many. Says Dr. Bradford\\nAndrea Amati was only the most illustrious\\nmember of a family of violinists at Cremona\\nMozart s father was a violinist Beethoven was the\\nson of a tenor singer and Mendelssohn was of\\na musical family. The Bachs supply perhaps the\\nmost distinguished instance of mental heredity on\\nrecord. The family began in 1550, and lasted\\nthrough eight generations to the year 1800. Dur-\\ning a period of nearly two hundred years it pro-\\nduced a number of artists of the first rank. Its\\nhead was Weit Bach, a baker of Presburg, who\\nused to seek relaxation from labor in music and\\nsong. He had two sons who commenced the un-\\nbroken line of musicians of the same name that,\\nfor nearly two centuries, may be said to have over-\\nrun Thuringia, Saxony, and Franconia. They\\nwere all organists or church singers. When they\\nhad become too numerous to live near each other,\\nand the members of the family were scattered\\nabroad, they resolved to meet once a year, on a\\nstated day, with a view to keeping up a sort of\\npatriarchal bond of union. This custom was con-\\ntinued until nearly the middle of the eighteenth", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0135.jp2"}, "136": {"fulltext": "120 WHAT IS LEFT OF THE OLD DOCTRINES?\\ncentury, and very often there gathered together\\nmore than one hundred persons bearing the name\\nof Bach, men, women, and children. In this family\\nare mentioned twenty-nine eminent musicians.\\nDoubtless in some of these cases the influence of\\nenvironment as well as of heredity must be con-\\nsidered a child who inherited no exceptional mu-\\nsical talent, but who was born into such a musical\\natmosphere and surrounded with such associations\\nas those of the Bach family, would be likely to be-\\ncome a good musician. Nevertheless the fact of\\ninheritance, in all these cases, is established beyond\\ncavil. Intellectual tendencies and aptitudes are\\nhanded down from generation to generation.\\nThere is a great dispute, just now, among the\\nevolutionists, as to how much is transmitted. The\\nnew school of Darwinians, under the lead of Pro-\\nfessor Weissmann, maintain that acquired charac-\\nteristics are not transmitted that the parents may\\nhand down to their children peculiarities which\\nwere theirs at birth, but do not bequeath any habits\\nwhich they may have formed or any special quali-\\nties which they may have acquired. I cannot go\\ninto that discussion here the principal facts of\\nheredity with which I have to deal are admitted by\\nboth parties.\\nAre moral traits and qualities transmitted Do\\nour children inherit our virtues and our vices?\\nThis is the question which most deeply concerns us\\nnow.\\n1 Heredity and Christian Problems, p. 39.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0136.jp2"}, "137": {"fulltext": "WHAT DO WE INHERIT? 121\\nThere seems to be plenty of evidence that tenden-\\ncies to physical disease are transmitted. A child\\nof consumptive parents is predisposed to consump-\\ntion. Nervous disorders are still more likely to be\\ninherited. One authority says that half the cases of\\ninsanity in France amongst the higher classes, and\\none third of those amongst the lower classes, have\\nbeen inherited from parents or ancestors. The\\nclose connection between physical and moral disor-\\nders might indicate that if the former are inherited\\nthe latter also must be. But it is just here that we\\nneed to be very careful about our facts and our phi-\\nlosophy. Disease, disorder, infirmity, both of body\\nand of mind, may be transmitted to offspring, and\\nthus the children may be born with predispositions\\nto vice and wrong-doing but this involves no guilt\\nnor demerit the inheritors are in no wise respon-\\nsible for what they have inherited neither good\\nmen nor a just God can blame them for their mis-\\nfortune the vices of their parents or ancestors do\\nnot become theirs until by their own free consent\\nand practice they make them theirs.\\nThe question whether intemperance is inherited\\nis discussed by the doctors. Some of them say\\nthat there is no such thing as inheriting an appe-\\ntite others, like one writer in the Psychological\\nJournal, tell us that the most startling problem\\nconnected with intemperance is that not only does\\nit affect the health, morals, and intelligence of the\\noffspring of its votaries, but that they also inherit\\nthe fatal tendency and/ee^ a craving for the very", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0137.jp2"}, "138": {"fulltext": "122 WHAT IS LEFT OF THE OLD DOCTRINES\\nheverages which have acted as poisons on their sys-\\ntem from the commencement of their heingT This\\ninheritance of a specific appetite may or may not\\nbe common but there is no doubt that the chil-\\ndren of drunkards do inherit from their parents a\\nneurotic diathesis which predisposes them to intem-\\nperance. The nerves and the stomach are in a con-\\ndition which calls for some artificial stimulant, and\\nthus the children are easily led into the slippery\\npath by which their parents went down to doom. In\\nthe words of Ribot The passion known as dip-\\nsomania or alcoholism is so frequently transmitted\\nthat all are agreed in considering its heredity as\\nthe rule. Not, however, that the passion for drink\\nis always transmitted in that identical form, for it\\noften degenerates into mania, idiocy, and hallucina-\\ntion. Conversely, insanity in the parents may be-\\ncome alcoholism in the descendants. Some such\\ndreadful entail of morbid tendencies is almost sure\\nto pass to the drunkard s children. Yet here is a\\nfact which I have observed the drunkard s chil-\\ndren often live sober lives, while his children s\\nchildren follow in his footsteps. This may be due\\nto the fact that heredity sometimes skips a genera-\\ntion, but it is more probably the result of purely\\nmoral causes. The children of the drunkard suf-\\nfer so bitterly from their father s fault that their\\ngrief and shame counteract the hereditary tendenc}^,\\nand make them shun the fatal indulgence. Their\\n1 Quoted by Elam, A Physician s Problems, p. 40.\\n2 Heredity, p. 85.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0138.jp2"}, "139": {"fulltext": "WHAT DO WE INHERIT? 123\\nchildren, inheriting the same tendency and having\\nno such object lesson before their eyes, and no such\\nmoral influence deterring them, are drawn unawares\\ninto the ways of death.\\nPrecisely as intemperance is transmitted, so also\\nis pauperism and crime. The infirmities and ten-\\ndencies out of which pauperism and crime naturally\\nspring are transmitted by criminals and paupers to\\ntheir offspring. That terrible little book of Dr.\\nDugdale s entitled The Jukes, traces the pro-\\ngeny of one unhappy girl through several genera-\\ntions. It shows that of the 700 descendants of this\\nwoman whose cases were examined, 280 became\\npaupers after reaching maturity. Only 22 of the\\n700 had acquired any property, and eight of these\\nlost it all 76 were known to have been convicted of\\ncrimes and punished, while as many more were un-\\ndoubtedly following criminal courses. More than\\n52 per cent of the females of this line followed lives\\nof shame, and twenty-three and a half per cent\\nof the children were illegitimate. Blood tells and\\nno kind of blood has, a more impressive story to\\ntell than this kind.\\nThe vices and -excesses of people of this class,\\ntheir irregular habits, and their imperfect alimen-\\ntation result in transmitting to their progeny con-\\nstitutions undervitalized and tending to still further\\ndegeneration. Children of such parentage easily\\nbecome paupers. Indolence is constitutional with\\nthem. We hear of persons who were born tired it\\nis something more than a pleasantry. If any law,", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0139.jp2"}, "140": {"fulltext": "124 WHAT IS LEFT OF THE OLD DOCTRINES\\nsays Dr. Bradford, is well established, it is the law\\nof heredity as manifested in the transmission of\\nqualities and tendencies that lead to vice, pauper-\\nism, and crime. Indeed, much of pauperism is only\\none manifestation, and much of vice is largely the\\noutcome of physical disease, the hereditary nature\\nof which we have already discovered. A large\\nproportion of the dangerous classes have received\\nfrom a vicious ancestry qualities and tendencies\\nwhich with their environment they are almost pow-\\nerless to resist. That which is the heritage of in-\\ntemperate and licentious parents, a weakened vital\\nstate which almost destroys ambition and makes\\nlabor seem impossible, society denounces as laziness\\nBut we are always at first what others make us.\\nSuch is a brief exhibit of some of the salient\\nfacts of heredity, facts that most deeply concern\\nevery one of us. For there is not one of us here who\\nhas not inherited some infirmities and tendencies to\\nevil, who does not find in his nature some weakness\\nor bias, for which he is indebted to those whose life is\\nin his veins. And there are many among us who\\nhave thus come into the possession of a vast estate\\nof evil tendency, whose disabilities and predispo-\\nsitions to vice and crime are a fearful load.\\nTo say that they are to blame for this that\\nthey are under the wrath and curse of God, on\\naccount of the misdoing of their parents or of any\\nof their ancestors, from Adam down is to say\\na horrible thing it comes perilously near to blas-\\nphemy. They deserve, instead of wrath, the ten-", "height": "3328", "width": "2176", "jp2-path": "howmuchisleftofo00glad_0140.jp2"}, "141": {"fulltext": "WHAT DO WE INHERIT? 125\\nderest pity of God and of all good men and they\\ndo not fail to receive it. The Psalmist says that\\nlike as a father pitieth his children, so the Lord\\npitieth them that fear him. Not only them that\\nfear Him, but them that are farthest from Him\\nthat are weakest and most depraved in nature\\nthat come into life with the heaviest encumbrance\\nof frailty and evil tendency. If there are any of\\nhis children whom the Heavenly Father loves bet-\\nter than the rest or more tenderly longs to help,\\nthey are these. Unless all that Jesus Christ has\\ntold us about the Heavenly Father is untrue, this\\nis in his heart.\\nWhat shall we say, then, about this power of\\nhereditary evil over the lives of men Is it irre-\\nsistible That is a question in which some of us\\nhave a deep interest. Some of us are conscious\\nthat we are bearing about in our lives a bad\\nlegacy its evil impulsions and its crippling re-\\nstraints trouble us continually. That we are not\\nto blame for what we have inherited, we know\\nwe are only to blame for the added strength that\\nwe have given to these bad elements by yielding\\nto them and cherishing them. But are we help-\\nless under their impulse Is it impossible for us\\nto resist and overcome them\\nCandidly, let me say, I do not think that we are\\nhelpless I believe that it is possible for us to\\nresist and overcome. And this faith of mine rests,\\nfirst and last, on the one great fact which is funda-\\nmental in ail my thinking, that there is a God, and", "height": "3312", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0141.jp2"}, "142": {"fulltext": "126 AVHAT IS LEFT OF THE OLD DOCTRINES\\nthat his name is Love. If reason and goodness are\\nthe heart of the universe, then God has not per-\\nmitted any evil force which we cannot overcome to\\nget possession of your life or mine. It may take\\na hard battle, but there is nothing better for any\\nman than a good fight. And if God is good He\\nhas not sent a foe against us that by his grace\\nwe may not conquer.\\nAnd this faith of mine is supported, too, by\\nfacts innumerable. I believe that men can resist\\nand overcome the strongest influences of heredity\\nbecause I have seen them do it, over and over\\nagain. I have seen scores and hundreds of men\\nand women, with all sorts of bad blood in their\\nveins, stand up against the inbred sin and fight it\\nand conquer it, and win glorious manhood and\\nw^omanhood in the struggle. That very fact of\\nwhich we spoke a few moments since, that the chil-\\ndren of drunken parents often resist hereditary\\ntendencies while their children to whom the same\\ninfluences are transmitted, in weaker form, suc-\\ncumb to them, shows what can be done when the\\nmoral nature is roused to resist the evil.\\nTwo or three things any man can do, when he\\nfinds himself under such a burden.\\nFirst, he can wish and determine to get free from\\nit. He can highly resolve that nothing that he can\\ndo to cast it off shall be left undone.\\nSecond, he can put himself into associations and\\nunder influences which will help him in this fight.\\nHe can choose for himself a better environment.", "height": "3312", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0142.jp2"}, "143": {"fulltext": "WHAT DO WE INHERIT? 127\\nAnd this brings in a fact of mighty import to\\nwhich I can hardly do more than allude. Envi-\\nronment is certainly no less important a fact than\\nheredity. The inherited tendencies within us are\\nno more powerful in shaping our ends than are the\\ncircumstances and influences round about us. The\\nbest-born child, if brought up in the slums, is\\nlikely to be contaminated and ruined the child\\nthat is born in the slums and is adopted in infancy\\ninto a perfect Christian home is likely to grow up\\ninto virtue. This is not always so for we have\\nseen fair flowers blossoming in the gutter, and\\nhave found, to our sorrow, that the most salutary\\neducation sometimes fails to eliminate an ancestral\\ntaint. And yet, the main fact is that a good envi-\\nronment will prevail over a bad heredity. Dr.\\nBradford s well-weighed words probably express\\nthe truth Where there is no organic defect, as\\nin insanity or idiocy, environment is the stronger\\nforce. The experience, he says, of such or-\\nganizations as the Children s Aid Society, which\\nseeks to save children by placing them in new and\\nbetter conditions, points to the same conclusion it\\nis all favorable to the theory that environment will\\nmodify heredity, and when given a fair chance has\\npower to redeem it.\\nHere, then, is a force of which any victim of a\\nbad heredity may avail himself he may take him-\\nself out of vile associations he may surround\\nhimself with influences that will stimulate and\\nstrengthen his better purposes, his nobler powers.", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0143.jp2"}, "144": {"fulltext": "128 WHAT IS LEFT OF THE OLD DOCTRINES\\nAnd this brings us to the one thing which he\\nmust not fail to do. He must recognize the fact\\nthat the greatest of all the forces that are working\\nfor his salvation is this very force of heredity.\\nHeredity We have been talking of it as a tre-\\nmendous fact, and it is we have been thinking\\nof it, perhaps, as if it were a fact of significance\\npurely malign, and it is not. There are two sides\\nto heredity. Is the tendency to sin the only thing\\nthat we inherit Not unless God is a fiend. No,\\nno goodness, purity, truth, honor, fidelity, or\\nthe natural qualities from which these spring, are\\nalso handed down from father to son the pure\\nstream of benign influence flows on from genera-\\ntion to generation and while the evil tendency is\\napt to be noisiest and most obtrusive, the good is\\nthere, far more vital, far more persistent, than the\\nevil. The worst man you know, in whose veins is\\nflowing blood that a bad heredity and a bad envi-\\nronment have been conspiring to taint, has still in\\nhim many germs of good influence, sentiments,\\nimpulses, wishes, that will spring to life if he will\\ngive them a chance to live. To discern these ele-\\nments of good in his own nature, to rejoice in\\nthem, to believe that in them his real self is mani-\\nfested, to cherish them as his dearest possessions\\nthis is what every man must learn to do. These are\\nthe signs that God is working in him to will and\\nto work of his good pleasure.\\nFor what, after all, my brother, is the deepest\\nfact about this heredity which has so sorely trou-", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0144.jp2"}, "145": {"fulltext": "WHAT DO WE INHERIT?? 129\\nbled you What is your parentage Whose\\nchild are you Is not God your Father Are\\nyou not made in his image Is it not his nature\\nthat you have inherited And in spite of all that\\nyou have done, and of all that has been done by\\nyour progenitors to mar and defile the divinity\\nwithin you, it is there still, the deepest, the most\\ncentral fact, connected with your history. Doubt-\\nless your life may have been such as utterly to belie\\nthat glorious truth, even to hide it from your own\\neyes but it is the truth nevertheless, and there is\\nno other truth that means so much to you.\\nThis, I say, is the fundamental truth about he-\\nredity. Instead of being a millstone about your\\nneck it ought to be the anchor of your soul, sure\\nand steadfast. No matter how low you may have\\nfallen, no matter what the disabilities and evil ten-\\ndencies of your life may be, God is your Father,\\nhis life is in you, his power is working to save you.\\nSin may abound in you, but unto you, yea in you,\\nhis grace, if you will only receive it, shall much\\nmore abound.\\nThis is the gospel, the glorious gospel of the\\nblessed God, the good news that Jesus came to\\nbring. Let every struggling soul, weighed down\\nby inherited tendencies to sin, crying, with Paul,\\nO wretched man that I am Who shall deliver\\nme from the body of this death lay hold on this\\nhope set before him in the gospel\\nLet us rise, for one moment, before we separate,\\nto a point of view at which we can comprehend the", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0145.jp2"}, "146": {"fulltext": "130 WHAT IS LEFT OF THE OLD DOCTRINES\\naction of these forces whicli we are considering in\\nthe education of tlie race.\\nThe central fact of heredity is God. No one\\ncan believe anything else who believes in God at\\nall. It is a mighty power working out his designs.\\nEvil as well as good is transmitted, because of the\\norganic unity of humanity because the genera-\\ntions must be sharers of one another s woes and\\nweaknesses, if they are also to be sharers in one\\nanother s joys and triumphs. The discipline by\\nwhich alone character is perfected must involve\\npartnership in suffering as well as in blessedness.\\nBut God is in his world, always working along\\nthese lines of inheritance. Can any sane man be-\\nlieve that he is on the side of evil tendency No\\nthe evil is in its very nature temporary it cancels\\nitself the good has in it the life of eternity. The\\nold promise of the decalogue shows us a glimpse\\nof the truth. I the Lord thy God am a jealous\\nGod, visiting the iniquities of the fathers upon\\ntheir children unto the third and fourth generations\\nof them that hate me, and showing mercy 2into\\nthousands of generations [this is the right ti-ans-\\nlation] of them that love me and keep my com-\\nmandments. The evil entail dies out after a few\\ngenerations, the grace of God lives and grows for\\na thousand generations. And thus in this very\\nlaw of heredity is lodged the power that is yet to\\nredeem the race.\\nBut there is that other fact of environment,\\nyou are saying. Yes, thank God. For what, in", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0146.jp2"}, "147": {"fulltext": "WHAT DO WE INHERIT? 131\\nthe largest sense, is the environment? It is God s\\nuniverse it is God. It is the world whose very\\nfoundations were laid in a grand redemptive pur-\\npose. It is the world whose elemental energies, in\\nthe morning of the creation, were baptized in the\\nname of the Christ whose love, before all worlds,\\nwas the very heart of God. For he is the first-\\nborn of all creation for in him were all things\\ncreated in the heavens and upon the earth.\\nAll things have been created through him, and\\nunto him and he is before all things, and in him\\nall things consist. This is the environment of\\nhumanity upon the earth. This is the mighty, all-\\nenfolding power which, with its slow and silent\\npressure, through the unhasting centuries, is work-\\ning out the great designs of sovereign love.\\nHeredity and environment are the master words\\nof our new science of life. I thank thee, evolu-\\ntionist, for teaching me these words For what is\\nheredity? It is God, working in us. And what\\nis environment It is God, working round about\\nus.\\nThese are the larger truths which the unfolding\\nthought of these latter days is bringing into clearer\\nlight. What a new gospel it is, and what a mighty\\nhope it holds, for all who work for the triumph of\\ntruth and purity and peace upon the earth How\\nsure it makes us feel that\\nlife shall on and upward go\\nThe eternal step of progress beats\\nTo that great anthem, calm and slow,\\nWhich God repeats.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0147.jp2"}, "148": {"fulltext": "132 WHAT IS LEFT OF THE OLD DOCTRINES?\\nHow evident it is that the dreaded eTolution, which\\nwas to undermine our faith, has. in the words of\\nDrummond, ushered a new hope into the world.\\nFor just as soon as we are able to understand her\\nToiees we shall know that the supreme message\\nof Science to this age is that all nature is on the\\nside of the man who tries to rise. And all natore\\nis but the rcTelation of God.\\nAnd this, O church of God, fumbling so long\\nwith your metaphysical refinements and your scho-\\nlastic dogmas, is the real gospel of the Son of God,\\nwhich, if you will only receive it, will give yon\\nstrength to vnn the world. For the heavens above\\nyou, breaking forth into song, and the earth round\\nabout you. growing conscious of the presence of its\\nMaker, are crying unto you, and saying, Arise\\nand shine, for thy light is come, and the glory of\\nthe Lord is risen upon thee", "height": "3328", "width": "2176", "jp2-path": "howmuchisleftofo00glad_0148.jp2"}, "149": {"fulltext": "Til\\nTHE DOCTEDv E OF THE TEESTTY\\nThe doctrine of the Trinity is not explicitly\\ntaiiglit in any single passage ui Holy Scripture it\\nis inferred from these .^-:rip:ares rather than for-\\nmulated by them. This is not. however, any con-\\nclusive disproof of the doctrine, for the doctrinal\\nformularies of the Scriptures are few or none.\\nMost theological propositions are gathered by\\ninduction from the biblical teachiuas. The last\\ncommission of the Master to his disciples is as\\nstrong an intimation of the truth which this doc-\\ntrine involves as can be ly-inl in r^.:e Xew Testa-\\nment. Disciples are to be buL tiz^d into the\\nname of the Father and of the Son and of the Holy\\nGhost. This implies a threefoldness in the divin-\\nity to whom this consecrating oath oi bav tism is\\nspoken. The threefoldness is n^: i dc-nncd per-\\nhaps the abstinence from definition is here a mark\\nof superhuman vr^nora. But those who heard\\nthese words sp^k^n. airer the confession of their\\nfaith at the font or by the riverside, must have\\ngained some ncttion of a certain threeness in the\\nBeing to vrhom they had confessed their allegiance.\\nFrom these and many other words of Scripture the", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0149.jp2"}, "150": {"fulltext": "IM WHAT IS LEFT OF THE OLD DOCTRINES\\nthouglit of the church in the first three centuries\\nvery easily and naturally drew the theological\\nstatements of the doctrine of the Trinity.\\nIn the form in which these statements have come\\ndown to us they are encumbered with insoluble\\ndifficulties. The doctrine of the Trinity, in the\\nterms in which I was first taught to express it,\\nis a barrier to reason and a stumbling-block to\\nfaith. It is only by shutting the eye of the under-\\nstanding that one can accept it. The old state-\\nment was that there are three Persons in the God-\\nhead, and the word Person was supposed to be the\\nessential word one must speak that word out\\nclearly or one was a heretic. The emphasis put\\nupon this word had the effect to make the three-\\nness very distinct and the unity very indistinct.\\nI went one day, says one of the characters in a\\nmost helpful little book, to our old minister, Dr.\\nSandy, who used to preach on it now and then.\\nHow, said I, can three persons be one God\\nHe replied that the three are indeed persons, as\\ndistinct from each other as Peter, James, and John,\\nbut that they were, notwithstanding, one in the\\nunity of a common divine nature, as Peter, James,\\nand John are one in the unity of a common human\\nnature. This is the popular conception, and it is\\npurely tritheistic. It is no slander to say that a\\ngreat many Christians in America have believed\\nin three gods. Thus Jonathan Edwards, in his\\nfamous Observations upon the Trinity, con-\\n1 Gloria Patri, by J. M. Whiton, p. 15.", "height": "3324", "width": "2176", "jp2-path": "howmuchisleftofo00glad_0150.jp2"}, "151": {"fulltext": "THE DOCTRINE OF THE TRINITY 135\\nstantly applies the pronouns of the third person\\nplural to the persons of the Trinity he speaks\\nalways of them he tells with a great deal of\\nminuteness what they have covenanted and\\nagreed with one another that they will do in\\nthe work of redemption. There is a subordination\\namong them, he says, which must be conceived\\nof as in some respect established by mutual free\\nagreement whereby the Persons of the Trinity, of\\ntheir own will, have as it were formed themselves\\ninto a society for carrying on the great design of\\nglorifying the Deity and communicating its full-\\nness. And again Nothing is more plain from\\nScripture than that the Father chooses the Person\\nthat shall be the Redeemer, and appoints him\\nand that the Son has his authority in his office\\nwholly from Him which makes it evident that\\nthe economy by which the Father is Head of the\\nTrinity is prior to the covenant of redemption.\\nFor He acts as such in the very making of that\\ncovenant, in choosing the Person of the Redeemer\\nto be covenanted with about that work. The Fa-\\nther is the Head of the Trinity, and is invested\\nwith a right to act as such, before the Son is in-\\nvested with the office of a mediator. Because the\\nFather, in the exercise of his Headship, invests\\nthe Son with that office. By which it is evident,\\nthat that establishment by which the Father is in-\\nvested with his character as the Head of the Trin-\\nity, precedes that which invests the Son with his\\ncharacter of mediator and therefore precedes the", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0151.jp2"}, "152": {"fulltext": "136 WHAT IS LEFT OF THE OLD DOCTRINES?\\ncovenant of redemption which is the establishment\\nthat invests the Son with that character. If the\\nSon were invested with the office of a mediator by\\nthe same establishment and agreement of the Per-\\nsons of the Trinity by which the Father is invested\\nwith power to act as Head of the Trinity, then\\nthe Father could not be said to elect and appoint\\nthe Son to his office of mediator, and invest Him\\nwith authority for it, any more than the Son elects\\nand invests the Father with his character of Head\\nof the Trinity or any more than the Holy Ghost\\nelects both the Son and the Father to their several\\nceconomical offices and the Son would receive his\\npowers to be a mediator no more from the Father\\nthan from the Holy Ghost. Because in this scheme\\nit is supposed that prior to the covenant of Re-\\ndemption, all the Persons act as upon a level, and\\neach Person, by one common agreement in that\\ncovenant of redemption, is invested with his proper\\noffice the Father with that of Head, the Son with\\nthat of Mediator, the Spirit with that of common\\nemissary and consummatour of the designs of the\\nother two.\\nI have made a liberal extract, because it is well\\nfor us to get the full flavor of that old Trinitarian-\\nism which was nothing more or less than tritheism.\\nThe conception of the Trinity which Jonathan\\nEdwards held, and which has been held by hun-\\ndreds of thousands of devout men, is that of a\\n1 Observations concerning the Scripture (Economy of the Trinity,\\npp. 30-32.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0152.jp2"}, "153": {"fulltext": "THE DOCTRINE OF THE TRINITY 137\\ntriumvirate of independent deities who enter into\\ncovenants and contracts with one another, who es-\\ntablish among themselves an order of precedence,\\nand parcel out the work of redemption according\\nto an economy of their own with which this theolo-\\ngian appears to be strangely familiar. Of course\\nthe unity of the Godhead was always asserted by\\ntheologians of this class they kept saying that\\nthere was but one God but the unity was little\\nmore than a barren phrase, in their conception of\\nit the over-mastering and all inclusive idea was\\nthe threeness. So in all their doctrinal exposi-\\ntions, in their theories of the Atonement, in their\\nexplanation of the mediatorial work of Christ, this\\ntritheistic conception dominated everything. This\\nwas not true of the first three or four centuries\\nthe Greek theologians who first wrought out this\\ndoctrine of the Trinity were great thinkers, and\\nthey carefully kept themselves out of these verbal\\nsnares but it is true of the legal and mechanical\\ntheology which has prevailed in the Reformed\\nchurches for the last three centuries. It is not\\nthe doctrine of the great church creeds; neither\\nthe Apostles Creed nor the Nicene Creed gives\\nany footing to these tritheistic conceptions they\\nwere developed in the attempts of the later Re-\\nformers to work out, under forensic analogies, a\\nlogical plan of salvation.\\nThis tritheism results, as I have said, from the\\nemphasis placed on the word Person in the defini-\\ntion of Trinity. For although there have always", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0153.jp2"}, "154": {"fulltext": "138 WHAT IS LEFT OF THE OLD DOCTRINES?\\nbeen various definitions by which the word was\\npartially explained away, it has never been possible\\nto vacate the word of its natural signification, and\\nits implications have constantly vitiated not only\\nthe conceptions of the common people, but also the\\nspeculations of the theologians. For this word\\nperson cannot be used, in familiar speech, without\\nconveying the two ideas of consciousness and will.\\nYou cannot think of a person without ascribing to\\nhim in your thought both self-consciousness and\\nwill. Now to say that there are in the Godhead\\nthree consciousnesses and three wills is to say that\\nthere are three gods. I hope that it is not hereti-\\ncal to deny that there are three gods to insist,\\nwith old Israel, that the Lord our God is one Lord.\\nTherefore the revolt of the older Unitarianism\\nagainst a doctrine of the Trinity which practically\\ndenied the unity of God was justifi^ed the protest\\nwas in the interest of sound thinking and sound\\nmorality. Let me give you authority on this sub-\\nject which will hardly be questioned the word\\nof Mr. Joseph Cook.\\nHave there not been teachers who have held\\nthat there are three wills in God Yes. Have\\nthere not been in New England intelligent Chris-\\ntians who have worshiped three beings in their\\nimagination, although in their thoughts they have\\nasserted that God is one I fear that there have\\nbeen, and that there are yet. Are we to regard\\nthose as well-educated Christians who in thoughts\\nof God are constantly thinking of our Lord as if", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0154.jp2"}, "155": {"fulltext": "THE DOCTRINE OF THE TRINITY 139\\nhe were at this hour in Gethsemane, or on the\\nMount of Olives, or walking on the shore of Gali-\\nlee and of the Father as among the constellations\\nand of the Spirit as shed down on us from the in-\\nfinite spaces three wills, three intellects, three sets\\nof affections You may regard such Christians\\ntenderly but for one, I regard them tenderly\\nenough to wish that they might be both more bibli-\\ncal and more scientific. I had rather, my\\nfriends, go back to the Bosphorus, where I stood a\\nfew months ago, and worship with that emperor\\nwho lately slit his veins and went hence by suicide,\\nthan to be in name only an orthodox believer, or\\nin theory to hold that there is but one God, but in\\nimagination to worship three gods. T affirm\\nthat I had rather go back to that shore of the azure\\nwater which connects the Black Sea with the Med-\\niterranean, and omitting the leprosy of Moham-\\nmedanism, take for my religion pure Theism, than\\nto hold that there are three gods with three wills,\\nthree sets of affections, three intellects, three con-\\nsciences, and thus to deny the assurances of both\\nscriptural and scientific truth, and make of myself\\nthe beginning of a polytheist, though calling my-\\nself orthodox.\\nI think that Mr. Cook bears needlessly hard on\\nJonathan Edwards and all the rest of the good\\npeople who have been entangled in these tritheis-\\ntic mazes their hearts were right though their\\nheads were puzzled, and I, for my part, would take\\n1 Transcendentalism, chap, xi.", "height": "3312", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0155.jp2"}, "156": {"fulltext": "140 WHAT IS LEFT OF THE OLD DOCTRINES\\nmy chances with them a great deal sooner than\\nwith the worshipers on the banks of the Bosphorus.\\nNevertheless, Mr. Cook is quite right in contend-\\ning that any doctrine which loosens the hold of\\nmen on the great central truth of the divine unity\\nis misleading and dangerous. I am sure that .the\\nreverence which is due to God has been weakened,\\nsadly weakened, by these tritheistic confusions.\\nStill, here are the words, the great commission of\\nour Lord and Master Go ye therefore and make\\ndisciples of all the nations, baptizing them into the\\nname of the Father and of the Son and of the\\nHoly Ghost. .Are these words meaningless I\\nbelieve that they are full of divine significance. I\\nbelieve that they convey to us a truth which no\\nman can afford to neglect, a truth which lies at\\nthe basis of all sound thinking in philosophy and\\nreligion. It seems to me incredible that a belief\\nwhich has been held by the vast majority of Chris-\\ntians for eighteen centuries should not rest on a\\nsolid substratum of truth. The forms in which\\nthis truth has found expression may have been gro-\\ntesque and inadequate, but the truth is there men\\nhave been feeling after it, though they could not\\nfind words to define it. We shall not be able to\\ndefine it. These themes that touch the infinite do\\nnot lend themselves to the phrases of our formal\\nlogic. Far less is said than is left unsaid when our\\nweightiest word has been spoken but if we look\\nsteadfastly away for a little while toward the\\ndepths of infinite Being, it ma}^ be possible to find", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0156.jp2"}, "157": {"fulltext": "4\\nTHE DOCTKINE OF THE TRINITY 141\\na point or two of light. Of course I am not speak-\\ning at this time to those who have no faith, but to\\nthose who believe in God, and who seek to know\\nand obey Him.\\nTo all those who believe in, God and worship\\nHim, the primary truth about Him is that his name\\nis Love. That his crowning attribute is goodness,\\nnot power, is the foundation of faith. Science we\\nknow, and law we know but the deepest thing in\\nthe universe is love. Of all forms of Christian\\nfaith this is the postulate. What God is now He\\nhas been from all eternity. From everlasting to\\neverlasting, his essential nature is the same. If\\nlove is the central element in his being to-day, it\\nmust always have been so. But there must have\\nbeen a time when the created universe was not.\\nIn that dateless eternity God was love. But whom\\nwas there to love Was it self-love that consumed\\nhis infinite energies The thought is horrible,\\nalmost blasphemous. No if from the beginning\\nGod was love, from the beginning there must have\\nbeen in his very nature some kind of manifoldness\\nor otherness, which could give scope to his affec-\\ntions. This gives us no hint of threeness in the\\ndivine nature it only shows us that we must make\\nroom in our conceptions for something other than\\na solitary inhabitant of eternity.\\nTo all Christian worshipers God is the Father\\nin heaven. Nor can we imagine that this name\\nexpresses any recent addition to his attributes.\\nFatherhood belongs to the essence of his being.", "height": "3312", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0157.jp2"}, "158": {"fulltext": "142 WHAT IS LEFT OF THE OLD DOCTRINES?\\nIt is not a function that He has taken on for tem-\\nporary purposes. Not only is He the Eternal Ruler,\\nHe is also the Eternal Father. But as there can be\\nno son without a father, so there can be no father\\nwithout a son. X^Q Eternal Father implies the\\nEternal Son. What all this signifies, I do not try\\nto tell I shall not imitate Jonathan Edwards in\\nhis dissertation upon the CEconomy of the Trin-\\nity but it is certain that the word which sums\\nup all our highest thoughts of God implies the dis-\\ntinction which underlies the doctrine of the Trin-\\nity. Of course these words are used symbolically\\nbut what is it that they symbolize If man is\\nmade in the image of God there must be something\\nin the nature of God to which these terms corre-\\nspond. The terms Fatherhood and Sonship,\\nsays Dr. Fairbairn, represent love as native to\\nGod and as eternal as God. For Him it never\\nbegan to be, for this is the meaning of the Eternal\\nSonship. The love of man has a potential before\\nit has an actual being but the love of God\\nhad always an actual^ never a potential being, for\\nonly so could it be perfect love. Man can\\nnever know a father s affection unless he be a\\nfather, or woman a mother s love unless she be a\\nmother. The capacity may be there, but only the\\ncapacity, the aptitude to be, not the actual being.\\nBut the Godhead means that as Fatherhood and\\nSonship have been eternal, so also has the love.\\nHence creation did not mean for God the\\nbeginning of love, or even any exercise of it.\\n1 The Place of Christ in Modern Theology, p. 410.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0158.jp2"}, "159": {"fulltext": "THE DOCTRINE OF THE TRINITY 143\\nWe are beginning, in these days, to understand\\nthat no man can be a man alone. It is only in the\\nright relations with others that he realizes himself.\\nAnd if man is made in the image of God, there\\nmust be some such ethical relation as this in God\\nhimself. He cannot be a solitary monad, an infi-\\nnite Ego, sitting apart and speechless through all\\neternity. The Creator, says Fairbairn, is the\\narchetype even more than the architect of the cre-\\nation the Godhead is, as it were, the idea and\\nmodel after which it is built. He who is according\\nto his essence a society makes a social universe.\\nGoing a little deeper than this into the mysteries\\nof being, we find a foundation in necessary thought\\nfor that threefoldness which is involved in the doc-\\ntrine of the Trinity.\\nWhat are the elements of Knowledge? How\\nmuch do I surely know In the first place I know\\nmyself. I know the operations of my own mind,\\nthe facts of self-consciousness. I know that I am\\nI that I have certain thoughts, certain feelings,\\ncertain purposes that certain pleasures and pains\\nare part of my experience that these successions\\nof thought and feeling and will are bound together\\nin the unity of a conscious personality.\\nIn the second place I know that there is a world\\noutside of myself. Forms and colors and sounds\\nand pressures and flavors of all kinds report them-\\nselves in my experience, and signify to me the pre-\\nsence of existences all about me with which I am\\nstrangely related. The business of life is learning", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0159.jp2"}, "160": {"fulltext": "144 WHAT IS LEFT OF THE OLD DOCTRINES?\\nto distlnguisli and classify and reason about these\\nexperiences, and to comprehend the objects and\\nthe forces which they bring before my thought.\\nBetween myself and the world outside of myself\\nthe distinction is clear and sharp the me and\\nthe not me are the opposite poles of thought.\\nBut the more I know about this world outside of\\nmyself, the clearer it becomes that it is one world,\\nthat a principle of unity binds all its phenomena\\ntogether, that all these marvelous varieties of being\\nare but parts of one stupendous whole. One\\nlaw of gravitation controls every particle of mat-\\nter in all these worlds one law of the conservation\\nof energy explains all these permutations and trans-\\nformations of force. It is a Universe that is the\\nfundamental fact.\\nAnd now, when I begin to study a little more\\ncarefully the relations between the me and the\\nnot me, between myself and the universe out-\\nside of myself, some very curious facts at once\\ncome to light. The sharp distinction, the contra-\\nriety, between the world of thought within and the\\nworld of being without is all the while asserting\\nitself but, on the other hand, the harmony be-\\ntween the thinking mind and the objects of thought\\nis marvelous. For the awakening of the powers\\nof the mind itself is due, no doubt, to the action\\nof stimuli from the outside world upon the senses.\\nWe come to ourselves, to the knowledge of our\\nown powers, only through the mediumship of things\\noutside of ourselves. The light which the baby", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0160.jp2"}, "161": {"fulltext": "THE DOCTEINE OF THE TRINITY 145\\nsees, the surfaces which he touches, the flavors\\nwhich he tastes arouse his perceptive faculties, and\\nset his mind at work. From the child s first con-\\nscious moment, the things that are round about\\nhim constantly appeal to him through every ave-\\nnue of sense all manner of sights and sounds and\\nodors are striking upon his senses and stirring up\\nhis intellect. This is by no means saying that all\\nknowledge comes through the senses it is only\\nsaying that through the senses come the stimuli by\\nwhich the mind is awakened.\\nThe baby, new to eartb and sky\\nWhat time his tender palm is pressed\\nAgainst the arches of the breast\\nHas never thought that this is I\\nBut as he grows he gathers much,\\nAnd learns the use of I and me\\nAnd finds I am not what I see\\nAnd other than the things I touch\\nSo rounds he to a separate mind\\nFrom whence clear memory may begin,\\nAs through the frame that binds him in\\nHis isolation grows defined.\\nBut not only do we find ourselves through our\\ncontact with the world outside of ourselves, it is\\nalso true that we find in ourselves the interpreta-\\ntion of that outside world. The laws of space and\\ntime, of cause and effect, of identity and resem-\\nblance, of number and quantity, are purely ideal\\nthey belong to the furniture of our own minds and\\nyet that world outside of us is utterly meaningless", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0161.jp2"}, "162": {"fulltext": "146 WHAT IS LEFT OF THE OLD DOCTRINES?\\nand unintelligible until we have brought it under\\nthe light of these ideas. We talk about the laws\\nof nature, but these laws only express the corre-\\nspondence of the facts of nature to the regulative\\nideas of our own reason. It is this correspondence\\nwhich is the marvelous fact. The categories of\\nreason supply the principles by which all this out-\\nside world can be perfectly explained. We take\\nthis lamp of reason and walk with it firmly and\\nfearlessly through every part of the universe the\\nworld within is a perfect mirror of the world with-\\nout.\\nAll our life, then, says Dr. Edward Caird,\\nmoves between these two terms which are essen-\\ntially distinct from and even opposed to each other.\\nYet, though thus set in an antagonism which can\\nnever cease, because with its ceasing the whole\\nnature of both would be subverted, they are also\\nessentially related, nor could either of them be\\nconceived to exist without the other the conscious-\\nness of the one, we might even say, is inseparably\\nthe consciousness of its relation to the other. We\\nknow the object only as we bring it back to the\\nunity of the self we know the subject only as we\\nrealize it in the object.\\nAnd now comes an inference of mighty signifi-\\ncance, which I shall let Dr. Caird draw for you at\\nlength because no words of my own could express\\nit so clearly These two ideas, between which\\nour whole life of thought and action is contained,\\nThe Evolution of Eeligion, p. 65.", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0162.jp2"}, "163": {"fulltext": "THE DOCTRINE OF THE TRINITY 147\\nand from one to the other of which it is continually\\nmoving, point back to a third idea which embraces\\nthem both, and which in turn constitutes their limit\\nand ultimate condition. For when we have two\\nterms, which are thus essentially distinguished and\\nessentially related, which we are obliged to con-\\ntrast and oppose to each other, seeing that they\\nhave neither of them any meaning except as oppo-\\nsite counterparts of each other, and which we are\\nequally obliged to U7iite, seeing that the whole con-\\ntent of each is just its movement toward the other,\\nwe are necessarily driven to think of these two\\nterms as the manifestation or realization of a third\\nterm, which is higher than either. Each of\\nthem presupposes the other, and therefore neither\\nof them can be regarded as producing the other.\\nHence, we are compelled to think of them both as\\nrooted in a still higher principle, which is at once\\nthe source of their relatively independent existence\\nand the all-embracing unity that limits their inde-\\npendence. This principle, therefore, may be im-\\naged as a crystal sphere that holds them together,\\nand which, through its very transparency, is apt to\\nescape our notice, yet which must always be there\\nas the condition and limit of their operation. To\\nput it more directly, the idea of an absolute unity\\nwhich transcends all the oppositions of finitude,\\nand especially the last opposition which includes\\nall others, the opposition of subject and object is\\nthe ultimate presupposition of our consciousness,\\nThe idea of God, therefore, meaning by", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0163.jp2"}, "164": {"fulltext": "148 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthat, in the first instance, only the idea of an abso-\\nlute principle of unity which binds in one all think-\\ning things, all objects of all thought, which is at\\nonce the source of being to all things that are, and\\nof knowing to all beings that know, is an essen-\\ntial principle, or rather the ultimate essential prin-\\nciple of our intelligence, a principle which must\\nmanifest itself in the life of every rational creature.\\nEvery creature who is capable of the consciousness\\nof an objective world and of the consciousness of\\na self is capable also of the consciousness of God.\\nOr, to sum up the whole matter in one word, every\\nrational being as such is a religious being.\\nHere is a truth from which you can no more\\nescape than you can escape from your shadow.\\nBy this I do not mean that all human beings\\nhave come to a realization of this truth there are\\nsome human beings who cannot count twenty\\nmultitudes to whom the simplest of mathematical\\nlaws are utterly unknown but if you should take\\nthese people from the wilds of Patagx)nia, and put\\nthem into a primary school, and explain to them\\nthe words in which these laws are conveyed, and\\nshow them these relations of numbers and quantity,\\nthey could no more deny or doubt them than they\\ncould deny or doubt their own existence. A man\\ncan escape from his shadow by going into the dark\\nif he comes under the light of the sun the shadow\\nis there. A man may be so mentally undisci-\\nplined that he does not recognize the ideas of which\\nThe Evolution of Beligion, pp. 66-68.", "height": "3328", "width": "2168", "jp2-path": "howmuchisleftofo00glad_0164.jp2"}, "165": {"fulltext": "THE DOCTRINE OF THE TRINITY 149\\nwe have been speaking, but let him learn the use\\nof his reason, let him reflect upon his own mental\\nprocesses, and he will know that they are necessary\\nideas. When he knows himself, when he knows\\nthe world of phenomena outside of himself, when\\nhe becomes conscious of the fact that the world\\nwithin and the world without are set over against\\neach other in the sharpest discrimination, and yet\\nthat they are so essentially related to each other\\nthat neither has any life or order or significance\\nwithout the other, then he must, if he is a rational\\nbeing, be forced to the conclusion that above these\\ncorrelated existences there must be a Power by\\nwhom their correlation is ordained, a Being from\\nwhom they both proceed, a Unity in which they\\ncohere. There is nothing in mathematics more\\ncertain than this.\\nHave we not here, in these fundamental laws of\\nthe mind itself, a suggestion of that threefoldness\\nwhich men are trying to comprehend when they\\nattempt to state the doctrine of the Trinity\\nThere is a Spirit that witnesseth to our spirits\\nthat we are the children of God.\\nThere is a Universe without, a marvelous Crea-\\ntion, from which the everlasting power and divinity\\nshine forth. Of this Creation, man, who is made\\nin the image of God, is the crown of this humanity,\\nJesus, the Christ of Nazareth, is the consummation,\\nthe completion, Son of man and Son of God.\\nIn him, Paul says, all things come to a Head he", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0165.jp2"}, "166": {"fulltext": "150 WHAT IS LEFT OF THE OLD DOCTRINES\\nis the explanation of the Creation in him all\\nthings consist.\\nThere is a Living God, above all this Universe,\\nthe Infinite and Eternal Power, from whom all\\nthings proceed whose thought gives it unity,\\nv^^hose love is the soul of its order and the spring\\nof its beneficence a Being whom no man hath\\nseen nor can see, but whose existence is the pre-\\nsupposition of all coherent thought.\\nThe Absolute and Eternal God, Source of all\\nbeing, dwelling in light unapproachable\\nThe Manifested God, revealed to us in Nature\\nand in History especially and most perfectly in\\nthe Incarnation, which is the consummation of Na-\\nture and the goal of History\\nThe Indwelling God, who reveals himself in our\\nthought, who speaks in our consciences, whose in-\\nspiration is the motive power of all our best en-\\ndeavors.\\nAre not these three ideas necessarily implied in\\nall our thought upon these highest themes\\nThe Trinity of the Living God, says Dr.\\nWhiton, must be a Trinity in His life. And this,\\naccording to the scriptural idea of God must\\ninclude these three terms: the Transcendent Di-\\nvine Life that is above the world, the Immanent\\nDivine Life that is universal through the world\\nand perfected in the Christ, and the Individualized\\nDivine Life that is begotten in each separate con-\\nsciousness and conscience.\\n1 Gloria Patri, p. 103,", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0166.jp2"}, "167": {"fulltext": "THE DOCTRINE OF THE TRINITY 151\\nThere is one God and Father of all, says\\nPaul the Apostle, who is over all, and through\\nall, and in all.\\nSo far as this, it seems to me, we can go upon\\nvery firm ground. So much as this is contained in\\nthe necessary implications of coherent thought.\\nWe know all this, not by anybody s testimony, but\\nby observing the operations of our own minds.\\nAnd we have here the essential truth upon which\\nthe doctrine of the Trinity is based. We have\\npaused, we shall always do well to pause, at a long\\ndistance from that scholastic doctrine which de-\\nscribes and defines three separate personalities co-\\noperating in the work of redemption those ven-\\nturesome philosophizings lead to very dangerous\\nerrors. But there is an essential threefoldness in\\nthe revelation to us of the divine Being and we\\nmust hold firmly to all these three terms if we wish\\nto think sanely about God. He who believes only\\nin an Absolute and Eternal Being, back of all phe-\\nnomena, becomes an Agnostic Deist, with a faith\\nas pale and cold as moonlight; there is no vital\\nwarmth for the soul in such a theory. He who\\nbelieves only in the God manifested in Nature and\\nHistory becomes a Pantheist with him moral dis-\\ntinctions are confounded, and the personality of\\nman as well as the personality of God are hope-\\nlessly obscured. He who believes only in the God\\nwho is revealed to him in his own consciousness is\\nliable to drift into a barren rationalism or a blind\\nfanaticism. The solar light is the blending of", "height": "3320", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0167.jp2"}, "168": {"fulltext": "152 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthree primary rays in the white light of noon we\\nmay not be conscious of the red, the green, or the\\nviolet, but they are aU. there if either were want-\\ning we could not see the world as it is those who\\nlook through red or green or violet glasses do not\\nsee true. So though we may not think of the\\nthreeness when we think of God, those distinctions\\nlie there, implicit in our thought, and clear and\\nsteady reflection will bring them all to light.\\nThese studies may make it appear that this doc-\\ntrine of the Trinity is not, after all, to be dismissed\\nas a mere relic of superstition. The old scholastic\\nrefinements concerning it are grotesque enough, no\\ndoubt, but there is a mighty truth underlying it.\\nThat there are depths here which the plummet of\\nour reason fails to sound is evident enough who\\nby searching can find out God\\nHoly and infinite viewless eternal\\nVeiled in the glory that none can sustain,\\nNone comprehendeth thy being supernal\\nNor can the heaven of heavens contain.\\nHoly and infinite limitless, boundless,\\nAll thy perfections and powers and praise!\\nOcean of mystery awful and soundless\\nAll thine unsearchable judgments and ways\\nVerily we ought to walk reverently and with veiled\\nfaces in the presence of these mysteries of being.\\nBut I trust that we can see that when the glorious\\ncompany of the apostles and the noble .army of\\nmartyrs and the holy church throughout the world\\nlift their united voice worshiping Father, Son, and", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0168.jp2"}, "169": {"fulltext": "THE DOCTRINE OF THE TRINITY 153\\nHoly Ghost, it is not whoUy an incoherent cry, but\\nmay be, in the minds of those who have thought\\nmost deeply, the utterance of a profoundly rational\\nfaith.\\nI have not yet mentioned my own deepest reason\\nfor believing this doctrine. That is the testimony\\nof experience. I have found that I need to know\\nGod under all these characters, that each of\\nthese forms of revelation meets a special want of\\nmy mind and heart. For the satisfaction of my\\nreason, for the confirmation of my faith, I need to\\nknow him as the Eternal Father and Creator, the\\nPower behind all phienomena, the great First\\nCause from whom the universe proceeds.\\nFor the satisfaction of my heart s deepest crav-\\nings, I must also know him as Immanuel, God with\\nus, the divinity revealed in the terms of humanity,\\nthe Elder Brother whose sympathy with me is per-\\nfect, who stands by my side, my companion, my\\nyoke-fellow, the sharer of my toil and my pain. A\\nGod who could not thus be manifested to me in\\nthe essential elements of humanity I could never\\nlove nor trust.\\nI need, also, to believe in a God who is able to\\nhold fellowship and communion with me in my\\nthoughts and hopes and wishes one who can com-\\nmunicate his truth and his love and his strength\\nand his calmness to me in the very centres of my\\nspiritual being with whom I can talk when my\\neyes are shut and my lips are closed, who can\\ninspire me to think clearly, to wish loftily, to strive", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0169.jp2"}, "170": {"fulltext": "154 WHAT IS LEFT OF THE OLD DOCTRINES\\nnobly who can be with me always, in an instant,\\nwhen my heart cries out for Him, to strengthen me\\nfor the conflict or the suffering of the hour.\\nIn all these ways I need to know Him who is my\\nunseen and almighty Friend I do not know how\\nthe deepest needs of my soul could be satisfied if\\nI were deprived of either of these revelations of\\nGod. And while I am far from wishing to set up\\nany dogmatic formula of the contents of the divine\\nnature to which other men s thoughts must con-\\nform, I am glad that this threefold revelation of\\nGod is here in the Bible. I believe that all men\\nwho live any genuine religious life all men of\\nfaith and prayer really find God in all these\\nways that I have mentioned. Their logic may\\ndiscard the doctrine of the Trinity, but in their\\nlife they lay hold of the vital truth which under-\\nlies that doctrine. As proof of this let me quote\\nfrom the Harvard University Hymn-Book three\\nhymns by eminent Unitarians, in which these\\nthree aspects of Christian experience are beauti-\\nfully set forth\\nThe first is by the Eev. Samuel Longfellow,\\nbrother of the more famous poet\\nGod of the earth, the sky, the sea,\\nMaker of all above, below,\\nCreation lives and moves in thee,\\nThy present life through all doth flow.\\nThy love is in the sunshine s glow,\\nThy life is in the quickening air\\nWhen lightnings flash and storm-winds blow,\\nThere is thy power, thy law is there.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0170.jp2"}, "171": {"fulltext": "THE DOCTRINE OF THE TRINITY 155\\nWe feel thy calm at evening s hour,\\nThy grandeur in the march of night,\\nAnd when the morning breaks in power,\\nWe hear thy word, Let there be Ught.\\nThe second is by Theodore Parker\\nThou great Friend to all the sons of men.\\nWho once appeared in humblest guise below,\\nSin to rebuke, to break the captive s chain,\\nTo call thy brethren forth from want and woe,\\nThee would I sing thy truth is still the light\\nWhich guides the nations, groping on their way\\nStumbling and falling in disastrous night,\\nYet hoping ever for the perfect day.\\nYes thou art still the life thou art the way\\nThe holiest know, light, life, and way of heaven\\nAnd they who dearest hope and deepest pray.\\nToil by the light, life, way that thou hast given.\\nThe last is by Nathaniel L. Frothingham, once\\nprofessor in Harvard University and long minister\\nof the First Church in Boston\\nGod, whose presence glows in all\\nWithin, around us, and above,\\nThy word we bless, thy name we call.\\nWhose word is truth, whose name is love.\\nThat truth be with the heart believed\\nOf all who seek this sacred place.\\nWith power proclaimed, in peace received,\\nOur spirit s light, thy Spirit s grace.\\nThat love its holy influence pour\\nTo keep us meek and make us free.\\nAnd throw its blinding influence more\\nRound each with all and all with thee.", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0171.jp2"}, "172": {"fulltext": "156 WHAT IS LEFT OF THE OLD DOCTRINES?\\nSend down its angel to our side,\\nSend in its calm upon the breast\\nFor we would know no other gnide,\\nAnd we can need no other rest.\\nThere is no orthodox Christian who cannot pour\\nout his whole heart in these Unitarian praises of\\nFather, Son, and Spirit. And no Unitarian who\\nsings these hymns should be too swift to deny that\\na great truth underlies the doctrine of the Trin-\\nity. When we philosophize and argue we often\\nfall apart, but when we sing and pray we come\\ntogether. Logic di^ades us, but love unites us.\\nLet us argue less and worship more so shall we\\ncome, in the unity of the spirit, into the bonds of\\npeace.", "height": "3328", "width": "2184", "jp2-path": "howmuchisleftofo00glad_0172.jp2"}, "173": {"fulltext": "VIII\\nTHE WOKD MADE FLESH\\nThe subjects whicli we have studied together\\nare not easy subjects to understand every one of\\nthem brings before us some of the deep mysteries\\nof existence. But they are questions which no\\nthoughtful man can help asking, questions to which,\\nif we would have rest for our minds, we must be\\nable to give some sort of intelligent answer. It is\\nnot well for us to be dogmatic and intolerant of\\nopinions which do not accord with our own but\\nthe effort to form some reasonable theory of our\\nrelation to that world of reality which lies back of\\nall sensible phenomena is one that no right-minded\\nman can be excused from making. We know\\nin our best moments we are deeply conscious\\nthat we are not the creatures of a day that our\\nnatures have their roots in realities which lie be-\\nneath the surface of things that our lives are fed\\nby fountains beyond the reach of our senses. And\\nwe are not less sure that motives which spring from\\na world unseen and eternal give to human charac-\\nter its deepest significance. Not to be profoundly\\ninterested in these questions is to renounce our\\nbirthright as men, and to descend to the level of\\nthe foxes and the swine.", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0173.jp2"}, "174": {"fulltext": "158 WHAT IS LEFT OF THE OLD DOCTRINES\\nWe are now to study a Character who claimed\\nto have exceptional knowledge of that unseen\\nworld. Whether this claim is established I will\\nnot now stop to inquire. But no one can dispute\\nthe rank of Jesus of Nazareth as a character in\\nhistory. That a name has been given him above\\nevery name is not a question for discussion. Over\\nthe nations which have been making history dur-\\ning the past fifteen centuries he has held an un-\\nquestioned supremacy. His followers now far out-\\nnumber in the world s population the adherents of\\nany other form of faith, and the place which they\\noccupy in the life of the world, in the march of\\ncivilization, is the foremost place. The problem\\nwhich this Jesus presents to human thought is the\\nmost profound, the most interesting, that human\\nthought has ever entertained. About him and his\\ngospel and his kingdom more books have been\\nwritten than about any other subject that has en-\\ngaged the minds of men. Nor is there, even in this\\nscientific age, any abatement of this interest the\\nproduction of literature bearing upon his life and\\nteachings was never greater than at this moment.\\nLet me read to you at length, from the pen of Dr.\\nFairbairn, a well-weighed estimate of the place\\nwhich he occupies in human history\\nHe has left the mark of his hand on every\\ngeneration of civilized men that has lived since he\\nlived, and it would not be science to find him every-\\nwhere and never to ask what he was aud what he\\ndid. Persons are the most potent factors of pro-", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0174.jp2"}, "175": {"fulltext": "THE WORD MADE FLESH 159\\ngress and change in history and the greatest Per-\\nson known to it is the one who has been the most\\npowerful factor of ordered progress. Who this is\\ndoes not lie open to dispute. Jesus Christ is a\\nname that represents the most wonderful story and\\nthe profoundest problem on the field of history,\\nthe one because the other. There is no romance so\\nmarvelous as the most prosaic version of his his-\\ntory. The Son of a despised and hated people,\\nmeanly born, humbly bred, without letters, without\\nopportunity, unbefriended, never, save for one brief\\nand fatal moment, the idol of the crowd, opposed\\nby the rich, resisted by the religious and the\\nlearned, persecuted unto death by the priests, de-\\nstined to a life as short as it was obscure, issuing\\nfrom his obscurity only to meet a death of unpitied\\ninfamy, he yet, by means of his very sufferings\\nand his cross, enters upon a throne such as no\\nmonarch ever filled, and a dominion such as no\\nCaesar ever exercised. He leads captive the civi-\\nlized peoples they accept his words as law, though\\nthey confess it a law higher than human nature\\nlikes to obey they build him churches, they wor-\\nship him, they praise him in songs, interpret him\\nin philosophies and theologies they deeply love,\\nthey madly hate, for his sake. It was a new thing\\nin the history of the world for though this humble\\nlife was written and stood vivid before the eye and\\nimagination of men, nay, because it veritably did\\nso stand, they honored, loved, served him as no\\nancient deity had been honored, loved, or served.", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0175.jp2"}, "176": {"fulltext": "160 WHAT IS LEFT OF THE OLD DOCTKINES?\\nAYe may say, indeed, he was the first being who\\nhad realized for man the idea of the divine he\\nproved his Godhead by making God become a\\ncredible, conceived, real Being to man. And all\\nthis was due to no temporary passion, to no tran-\\nsient madness, such as now and then overtakes\\npeoples as well as persons. It has been the most\\npermanent thing in the history of mind no other\\nbelief has had so continuous and invariable a his-\\ntory. Out of the story, when viewed in re-\\nlation to the course of human development, rises\\nfor philosophy the problem. Can he, so mean in\\nlife, so illustrious in history, stand where he does\\nby chance Can he, who of all persons is the\\nmost necessary to the orderly and progressive\\ncourse of history, be but the fortuitous result of a\\nchapter of accidents\\nWhen the question is put in this way I am sure\\nthat we shall all admit that it is entitled to re-\\nspectful consideration. Such a phenomenon as is\\npresented by the life and influence of Jesus Christ\\nrequires explanation. I do not know that we shall\\nbe able to explain it, but I am sure that we shall\\nnot be willing to assign to it a trivial or inadequate\\ncause.\\nThe question which at once confronts us when\\nwe begin to speak of Jesus Christ is the question.\\nWas he human or divine The question generally\\nassumes that an antithesis is presented that if he\\nwas human he was not divine, and that if he was\\n1 The Place of Christ in Modern Theology, pp. 6-8.", "height": "3348", "width": "2184", "jp2-path": "howmuchisleftofo00glad_0176.jp2"}, "177": {"fulltext": "THE WORD MADE FLESH 161\\ndivine he was not human. The irresistible propen-\\nsity of the semi-educated mind to put all truth of\\nlife and being into two sharply discriminated cate-\\ngories, and to affirm one of these and deny the\\nother, comes out again in the treatment of this\\nquestion. With many people everything is either\\nup or down, either right or left, either long or short,\\neither black or white, either sweet or sour be-\\ntween these opposite poles of thought their minds\\nfind no resting-place and the thought of a higher\\nunity in which contrasted truths are reconciled has\\nnever dawned upon them. Such minds think that\\nwhen Jesus Christ is spoken of one must be able\\nto affirm instantly that he is either human or\\ndivine. It is true that the orthodox church dogma\\naffirms that in him two natures are combined in\\none person, that he is both God and man but this\\nconception is feebly held by the great majority\\nthose who have believed him to be divine have con-\\nsidered his humanity to be rather a semblance than\\na reality and those who have held him to be hu-\\nman have regarded his divinity as figurative rather\\nthan literal.\\nI must confess that the theological formula of\\ntwo natures in one person conveys to my mind no\\nclear meaning. And I greatly doubt whether\\nthere are two kinds of natures in the spiritual\\nworld, a divine nature and a human nature.\\nWhen Dr. Whiton says that the moral and spir-\\nitual element, which is the essential core of human-\\nity^ must be identical in nature with the moral and", "height": "3320", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0177.jp2"}, "178": {"fulltext": "162 WHAT IS LEFT OF THE OLD DOCTRINES\\nspiritual essence of Deity, else we could have no\\ncertainty that righteousness in man is the same\\nkind of thing that it is in God, I am quite un-\\nable to find any flaw in the statement it seems to\\nme indubitable. That man is another kind of a be-\\ning from God a being with a different and con-\\ntrasted nature is not, I hope, the truth. I have\\nalways supposed that the statement that we are\\nthe children of God, that we are made in his image,\\nwas to be accepted as substantial verity. If so,\\nthen there is no need of mechanically welding to-\\ngether two natures in the person of Christ. He\\nhad his own nature and though he took on him\\nthe outward form and fashion of a man, there was\\nno need of any assumption of a nature foreign to\\nhimself. If he possessed the divine nature he pos-\\nsessed the human nature, for the two are essen-\\ntially one. Was he more divine than you and I\\nYes because he was far more broadly and grandly\\nhuman than we are, because humanity in him was\\nlifted up and glorified.\\nI trust that our study of the supernatural may\\nhave helped us a little in getting hold of this truth.\\nIn that discussion we saw that the natural and the\\nsupernatural are only different sides of the same\\nthing that God resides in and manifests himself\\nthrough every existence and every force of nature\\nthat nature itself, in the depths of its being, is all\\nsupernatural. Whatever strides science may\\nmake in time to come, says Mr. lUingworth, to-\\n1 Gloria Patri, p. 55.", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0178.jp2"}, "179": {"fulltext": "THE WORD MADE FLESH 163\\nwards decomposing atoms and forces into simpler\\nand yet simpler elements, those elements will still\\nhave issued from a secret laboratory into which\\nscience cannot enter and the human mind will be\\nas far as ever from knowing what they really are.\\nScience may resolve the complicated life of\\nthe material universe into a few elementary forces,\\nlight, heat, and electricity, and these, perhaps, into\\nmodifications of some simpler energy but of the\\norigin of energy it knows no more than did the\\nGreeks of old. Theology asserts that in the begin-\\nning was the Word, and in Him was life, the life of\\nall things created in other words, that He is the\\nsource of all that energy whose persistent, irresist-\\nible versatility of action is forever at work mould-\\ning and clothing and peopling worlds.\\nAgainst this fundamental statement of theology,\\nscience has not one single word to say the con-\\nception gives unity and coherency to all her rea-\\nsonings and every one of her discoveries makes the\\ncentral truth of theology more sublimely probable.\\nThe whole result of science, as the writer whom I\\nwas just quoting goes on to say, is in perfect har-\\nmony with our Christian creed, that all things were\\nmade by the Eternal Reason but, more than this,\\nit illustrates and is illustrated by the further doc-\\ntrine of his indwelling presence in the things of his\\ncreation, rendering each of them at once a revela-\\ntion and a prophecy, a thing of beauty and finished\\nworkmanship, worthy to exist for its own sake, and\\n1 Lux Mundi, pp. 156, 157.", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0179.jp2"}, "180": {"fulltext": "164 WHAT IS LEFT OF THE OLD DOCTRINES?\\nyet a step to higher purj^oses, an instrument for\\ngrander work.\\nGod tastes an infinite joy,\\nIn infinite ways one everlasting bliss,\\nFrom whom all being emanates, all power\\nProceeds in whom is life for evermore,\\nYet whom existence in its lowest form\\nIncludes where dwells enjoyment, there is He\\nWith still a flying point of bliss remote,\\nA happiness in store afar, a sphere\\nOf distant glory in full view.\\nIf, now, we are able to grasp the fact that Nature\\nherself is in all her origins, in all her central\\nforces, supernatural, we shall not find it difficult\\nto understand that humanity, in its essential na-\\nture, is divine that he who is perfect man is, by\\nthat fact, the perfect revelation of God to man.\\nThat Jesus Christ was the perfect Man, the ideal\\nMan, is scarcely disputed by candid and reverent\\nstudents of history. As such, he must be the man-\\nifestation of God. Does not this i^hilosophy offer\\nsome adequate account of the rank that he has\\ntaken among men, and the dominion which he has\\nexercised over them\\nThe one thing we need to do is to rid ourselves\\nof the disjunctive notion of the semi-educated mind,\\nthat the natural and the supernatural, earth and\\nheaven, man and God, are antithetical terms that\\nthe one term of each of these couplets represents\\nnothing that the other is and all that the other is\\nnot. When you ask me whether Christ was divine\\n1 Lux Mundi, p. 159.", "height": "3328", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0180.jp2"}, "181": {"fulltext": "THE WORD MADE FLESH 165\\nor human it is a little like asking me whether\\nthe capacity of a room is due to its length or its\\nwidth. No matter how long it may be, if it has\\nnot some width it will have no capacity and no\\nmatter how wide it may be, if it has not some\\nlength it will have no capacity. Both dimensions\\nmust be represented in any conceivable area. And\\nthe element which we call human, as well as the\\nelement which we call divine, must be represented\\nin any spiritual being with whom it is possible for\\nus to hold communion. They are different phases\\nof the same sublime fact.\\nThe incarnation of the Son of God is not, then,\\nand cannot be any unnatural event, any inter-\\nruption or dislocation of the natural order. When\\nChrist said, I came not to destroy, but to fulfill the\\nlaw, his words had a deeper meaning than any of\\nhis disciples were able to comprehend. He is the\\nfulfillment and completion of nature, and human\\nnature, not less than of the Jewish ritual. He\\nbrings to perfect expression the Word which was\\nin the beginning, and to which nature has given,\\nin the increasing purpose of the ages, an inarticu-\\nlate voice.\\nGod has been abiding in the world and manifest-\\ning himself through the world ever since the morn-\\ning of the creation. The universe is, in the deep-\\nest sense, the Word of God, the revelation of his\\nbeing. The heavens declare his glory. Day unto\\nday uttereth speech concerning Him, and night\\nunto night showeth knowledge. The invisible", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0181.jp2"}, "182": {"fulltext": "166 WHAT IS LEFT OF THE OLD DOCTRINES\\nthings of God, says Paul, since the creation are\\nperceived through the things that are made. All\\nthe order of the Universe, the order revealed in the\\nsublime harmonies of the solar system, and in the\\narrangement of leaves on the branches and of atoms\\nin the molecules, is the expression of mind. We\\nknow this, because it is all severely and precisely\\nmathematical and what can mathematics be, if it\\nis not the revelation of mind It is in the king-\\ndoms of life, however, that the presence of God is\\nmost clearly manifest for here is a subtle force\\nwhich defies all the analytic skill of the physicists.\\nAnd at the summit of the kingdoms of life stands\\nman. Evolution shows us the process by which\\nthe immanent God, working unweariedly in nature,\\nhas brought forth this heir of the ages, and has\\nprepared him by a marvelous discipline to receive\\nthe highest truth, and to share in the glory of the\\nFather.\\nFor thou hast made him but little lower than God,\\nAnd crownest him with glory and honor,\\nThou madest him to have dominion over the works of thy hands,\\nThou hast put all things under his feet,\\nAll sheep and oxen,\\nYea, and the beasts of the field\\nThe fowl of the air and the fish of the sea,\\nWhatsoever passeth through the paths of the seas.\\nWith the appearance of man we see the work\\nof creation approaching its goal. The organism,\\nthrough long stages of growth and improvement, is\\nat last fitted for the inbreathing of self-conscious\\nlife, and the life is there ready to be imparted.", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0182.jp2"}, "183": {"fulltext": "THE WORD MADE FLESH 167\\nEvery stage of this development has witnessed the\\ncommunication of some higher revelation of God\\ntill at length the spirit, made in the image of God\\nhimself, is tabernacled in the flesh. Man is no\\nmore a creature, nor a servant, but a son. He is\\nmade in the image of the Father he is intelligent,\\nconscious, free God has endowed him with his\\nown spiritual attributes he is fitted for commun-\\nion and fellowship with God.\\nIf, now, God is immanent in the creation, it is\\nevident that the signs of his presence must be most\\nclear in humanity, which is the crown of the crea-\\ntion. In humanity God must be most distinctly\\nmanifested. And this is, beyond all question, the\\nscriptural idea, and the idea which has always\\nguided the thought of the Christian church.\\nBut the question arises. How much of God is\\nthus revealed in nature and in humanity? His\\npower, his wisdom, his patience, his beauty, in\\nsome sense also his beneficence, have been found in\\nnature by devout students but it has often been\\nsupposed that his mercy and forgivingness are not\\nthere revealed that for the knowledge of these\\nwe must go to the Bible. But the Bible itself is\\nour warrant for denying this doctrine. The mercy\\nthat endureth forever must have been known be-\\nfore men learned to write. And Paul tells us that\\nnot only God, but the Christ of God is immanent\\nin the creation that those divine attributes of pity\\nand clemency and mercy which Jesus reveals in\\nhis life and death are part of the groundwork of", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0183.jp2"}, "184": {"fulltext": "168 WHAT IS LEFT OF THE OLD DOCTEINES\\nnature, the very roots out of which the whole life\\nof the world has grown so that the Word, which\\nChrist himself was, was indeed in the beginning\\nwith God, and all things were made through him\\ncame into being, as it were, through the channels\\nof. Christliness.^ Thus the agelong process of evo-\\nlution has been steadily developing in the creation\\nthe Christly elements, the elements of love and\\nself-sacrifice and men in all lands have seen the\\nChrist in nature and in human nature, and have\\nknown that God was merciful and gracious, and\\nhave trusted in Him and found peace and salva-\\ntion.\\nThe advent of the Son of man is then no sudden\\nbreak in the order of nature, but the culmination\\nand completion of the revelation of God. As Dr.\\nDale, the great English Congregational theologian\\nhas written, Christ s incarnation is not an iso-\\nlated and abnormal wonder. It was God s witness\\nto the true and ideal relation of all men to God.\\nOr as another says, The historic hour when the\\nWord became flesh, we call by preeminence the\\nIncarnation, since in Christ the Divine Word finds\\nfullest utterance. But it is no detached event it\\nis the issue of an eternal process of utterance, the\\nWord whose goings forth, as Micah said, have\\nbeen from everlasting. Still it is true that to\\nChrist suiwemely belongs the name of Son which\\nincludes all the life that is begotten of God. He\\nis the beloved and unique representative of this\\n1 Col. i. 15-17.", "height": "3328", "width": "2224", "jp2-path": "howmuchisleftofo00glad_0184.jp2"}, "185": {"fulltext": "THE \\\\yORD MADE FLESH 169\\nuniversal sonship the firstborn as Paul said,\\nq/* all creation. Worthiest to bear the name of\\nthe Son of God in a preeminent but not exclusive\\nright is he. Xot only has he revealed to orphaned\\nmen their partnership with him in the life and love\\nof the All Father. His peerless distinction as the\\nSon is that in him shine at their brightest those\\nmoral glories which belong to the very crown of\\nDeity. i\\nWhat need was there of this fidler manifesta-\\ntion\\nWhat need was there that the century plant,\\nlong years growing, loDg years maturing, hold-\\ning all the while the secret of its life in its\\nheart, should come at length to perfect flower\\nThe life of the plant in bloom is the same life\\nthat was in the plant through the slow years of\\nits growth, but who would have known its real na-\\nture if it had not, in the fullness of time, lifted u])\\nto the light that erect and towering scape, and\\nflimg to the breeze its mighty profusion of bloom\\nWhat need was there in the loag summer twi-\\nlio^ht that the sun should rise The lioht that first\\ntouched with ivory fingers the eastern horizon, be-\\nfore the birds awoke, the light that slowly grew,\\nfrom the faintest dawn, until shapes and colors\\nslowly disclosed themselves, and the drij^ping\\nleaves and the freshly bathed flowers stood waiting\\nfor the glory to be revealed, was the light of the\\nsun, none other why, if we have some glimmer of\\n1 Gloria Patri, p. 92.", "height": "3320", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0185.jp2"}, "186": {"fulltext": "170 WHAT IS LEFT OF THE OLD DOCTRINES\\nthat light, by which in the gloaming we may grope\\nalong our path, should there be any need on earth\\nof the sun s rejoicing ray\\nI think that my questions answer yours. There\\nis always need that life shall complete itself. It is\\nthe one supremely needful thing. The moral im-\\nperative springs directly out of that need. As one\\nhas said, The evident end of any being is to 6e,\\naccording to the nature given to him. If the rose\\ndoes not blossom, if the bee does not fly and gather\\nhoney, we say they have not fulfilled their desti-\\nnies. That need is a part of the very nature of\\nthings. Humanity, as truly as the century plant,\\nneeds to come to perfect flower. Such a need is\\ninherent in itself, as the highest type of being in\\nthe creation.\\nBut there is a deeper need here, to the under-\\nstanding of which we do not attain by studying the\\nlife of the plant. The century plant has in itself\\nits own impulse to complete its life but its pro-\\ngress toward perfection may be greatly assisted.\\nIf the gardener knows the nature of this plant,\\nknows what it is in its perfection, he knows how to\\nwork and how to wait for that perfection. Unless\\nhe does know this, his labor of cultivation may be\\nmisdirected, may be abandoned before the plant\\nhas come to flower. The ideal of the plant must\\nbe before his mind in order that his treatment of\\nit may be intelligent.\\nNow every man has in himself this double life.\\nHe is both plant and gardener. He has a nature", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0186.jp2"}, "187": {"fulltext": "THE WORD MADE FLESH 171\\nto be developed and perfected he has an intelli-\\ngence and a will by which this perfection is to be\\nsecured. Therefore he must know what human\\nperfection is, in order that his work to secure it\\nmay be wisely directed. He must see humanity in\\nperfect flower, in order that he may comprehend\\nhis own humanity in its completeness. If the evi-\\ndent end of any being is to be, how evident is\\nthe necessity that any being to whom, in some\\nlarge measure, its own destiny is committed, should\\nbe able to conjugate, in all its moods and tenses,\\nthat great verb to he; how evident the necessity\\nthat every man should somehow have before him,\\nfor his guidance, the figure of the perfect man\\nMan is always an idealist. He is not merely\\nimpelled, as the plant is, by forces which he can-\\nnot resist he is led and allured by visions that go\\nbefore him and that beckon him on. All his real\\ngains are made by his voluntary pursuit of the\\nideals thus presented to his choice. It is not by\\nwhat he is driven to do that he wins perfection, but\\nby what he aims to do, and strives to do. Herein\\nresides the very secret of his manhood. And hence\\narises the need that there should be clearly revealed\\nand manifested to him the end at which he ought\\nto aim, the perfection for which he is bound to\\nstrive.\\nIt was needful, therefore, that the life should be\\nmanifested; that the Word should become flesh\\nand dwell among us, that we might behold his\\nglory, the glory as of the only begotten of the", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0187.jp2"}, "188": {"fulltext": "172 WHAT IS LEFT OF THE OLD DOCTRINES?\\nFather, fuU of grace and truth. The advent of\\nthe Son of man had relations to the world s sin\\nand the world s need of which we shall treat in\\nanother chapter. His work in the world was con-\\nditioned by the world s suffering and woe. But if\\nthe shadow of sin had never fallen upon this\\nplanet, that perfect manifestation of the divine\\nhumanity which he was would surely have been\\nmade to men. The Word which was spoken in\\nthe beo innino- and which, under its threefold si\\nnificance of Law and Life and Love, had been\\nfinding faint and incoherent utterance through the\\nages, must at length have come to such clear artic-\\nulation as it found in the life of Him who was, in\\na measure that no other of mortals could claim to\\nbe, both Son of man and Son of God.\\nLet us gather up the strands of this discus-\\nsion\\n1. God is in his world, and has been since the\\nmorning of the Creation, visible there to the pure in\\nheart. The immanent God is the Life of all life.\\n2. Christ is in his world, and has been since the\\nmorning of the Creation. The Word was in the\\nbeginning with God. All things were made\\nthrouo h him all thino-s that live have in them-\\no o\\nselves the elements of Christliness. Love and self-\\nsacrifice are at the very heart of nature.\\n3. This Word of God, the Word of sympathy,\\nof mercy, of forgivingness, has been struggling into\\nspeech from the beginning many have dimly un-\\nderstood it, and found salvation by trusting in it.", "height": "3328", "width": "2204", "jp2-path": "howmuchisleftofo00glad_0188.jp2"}, "189": {"fulltext": "THE WORD MADE FLESH 173\\n4. In tlie fullness of time, in Jesus of Nazareth\\nthe Word was made flesh. In him, for the first\\nand only time in history, the Word of God found\\nclear and perfect articulate expression. He was\\nthe ideal man, the consummation and the crown of\\nhumanity, and therefore he was the manifestation\\nof God.\\nDeep strike tliy roots, heavenly Vine,\\nWithin our earthly sod,\\nMost human, and yet most divine,\\nThe flower of man and God.", "height": "3296", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0189.jp2"}, "190": {"fulltext": "HOW CHEIST SAVES MEN\\nThe doctrine of the Atonement is generally-\\nregarded as the central doctrine of the evangelical\\nsystem, and a brief sketch of the history of this\\ndoctrine would be instructive to those who imagine\\nthat orthodoxy, in the words of Vincent of Lerins,\\nis that which has been believed always, every-\\nwhere, and by all. This idea of the immutability\\nof Christian doctrine will scarcely survive even\\na cursory reading of any history of dogma. The\\nforms through which belief has passed are many\\nand various. Evolution may lack credentials in\\nthe kingdoms of physical life, but here in theology\\nits reign is undisputed. All the great facts v/ith\\nwhich the Darwinian theory makes us familiar\\nvariation, hereditary transmission, natural (in this\\ncase spiritual) selection, and the survival of the\\nfittest stand out in the clearest light on this field\\nof dogmatics.\\nThe tendency to produce multitudinous varieties\\nof belief on all these subjects is always present;\\nthese beliefs at once come into conflict and there\\nis a struggle for life among them those survive\\nwhich are most in harmony with their environ-", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0190.jp2"}, "191": {"fulltext": "HOW CHRIST SAVES MEN 175\\nment. The great fact is, moreover, that the en-\\nvironment is the Christian consciousness of the\\nchurch, which is more and more pervaded by\\nthe spirit of Christ. The spiritual progress of the\\nkingdom of God is carried forward in the realm\\nof the affections the gentleness and patience and\\npurity of Christ are communicated from life to life\\nthe parable of the leaven is in constant course of\\nverification. It is thus that the world grows bet-\\nter, and the theories of the thinkers, subjected to\\nthe acceptance of this purified Christian conscious-\\nness, are constantly modified for the better their\\ncrudities and immoralities are gradually winnowed\\naway loftier conceptions, worthier ideals, find ex-\\npression in them. Every century drops some forms\\nof dogmatic statement, because they have become\\nrepugnant to the moral sense of the people, or in-\\ncredible to their wider intellectual vision. This is\\nthe process which a stupid conservatism vainly\\nseeks to arrest. It is common to hear modifica-\\ntions of this nature attributed to satanic agency\\nthe truth being that these are proofs of the living\\npresence of God in his church and in his world.\\nIt is what He has been doing in the hearts and the\\nlives of men that has made these changes necessary.\\nThe history of the doctrine of the Atonement will\\nmake this plain.\\nIn the first two or three centuries there was but\\nlittle theorizing about the work of Christ. Those\\nold Fathers recognized Christ as a Saviour they\\ntrusted him, and followed him, and found the way", "height": "3316", "width": "2096", "jp2-path": "howmuchisleftofo00glad_0191.jp2"}, "192": {"fulltext": "176 WHAT IS LEFT OF THE OLD DOCTRINES\\nto peace and strength by a living fellowship with\\nhim. As to the explanation of all this they did\\nnot seem to care. Irenaeus, who taught in the last\\nhalf of the second century, says that through sin\\nman had become alienated from God, and that\\nChrist became man in order to reunite God and\\nman. The theoretical fabric in this teaching is\\nslio:ht. Christ redeems us and reconciles us to\\nGod, but just how he does not try to tell. He\\ndoes, however, use the word ransom, a word\\nwhich was destined in the next thousand years to\\nplay a large part in the development of the theory\\nof the Atonement. So far as the early church had\\na theory of the work of Christ, this theory of ran-\\nsom was most widely accepted as the explanation.\\nThere were those who criticised it as morally un-\\nsound, but their objections did not prevail.\\nThe theory is based on a word which Jesus used\\nonce, when he said, The Son of man came not to\\nbe ministered unto but to minister, and to give his\\nlife a ransom for many and which Paul used\\nonce, when he spoke of Jesus as having given him-\\nself as a ransom for all (1 Tim. ii. 6). The\\nwords redeem and redemption do, however,\\nconvey the same idea, and they are found fre-\\nquently in the New Testament. A ransom is a\\nsum of money paid to a captor for the release of a\\ncaptive or prisoner. He who pays the ransom is\\ncalled the redeemer; the act is redemption. When\\nChrist, or the blood of Christ, began to be spoken\\nof as a ransom, those who wished to understand the", "height": "3348", "width": "2240", "jp2-path": "howmuchisleftofo00glad_0192.jp2"}, "193": {"fulltext": "HOW CHRIST SAVES MEN 177\\nmeaning of the words they were using began to ask\\nto whom this ransom was paid, and who paid it.\\nThe answer, whicli was first spoken rather hesitat-\\ningly, but afterward came to be affirmed with con-\\nfidence, was that the ransom was given to Satan,\\nand that it was paid him by God, for the release\\nof the human race from bondage to the Prince of\\nEvil. The theory was that man by the fall had\\npassed under the power of the devil. The devil\\nhad thus gained a legal right to humanity, a right\\nwhich God himself was bound to resjDect. To dis-\\npossess him of his captives a ransom must be paid.\\nSatan accepted the person of Christ as the ransom,\\nand thus lost his claim upon the race. As formu-\\nlated in the fourth century by Gregory of Nyssa,\\nHagenbach thus summarizes it Men have become\\nslaves of the devil by sin. Jesus offered himself to\\nthe devil as the ransom which should release all\\nothers. The crafty devil assented because he cared\\nmore for this one Jesus, so much superior to them,\\nthan for all the rest. But notwithstanding his\\ncraft he was deceived, since he could not retain\\nJesus in his power. It was, as it were, a deception\\non the part of God (^a-rrdTr) rtg eo-rt rpoirov nva) that\\nJesus veiled his divine nature, which the devil would\\nhave feared, by means of his humanity, and thus\\ndeceived the devil by the appearance of flesh. But\\nGregory allows such a deception according to the\\nlex talionis the devil had first deceived men, for\\nthe purpose of seducing them but the design of\\nGod in deceiving the devil was a good one, viz., to", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0193.jp2"}, "194": {"fulltext": "178 WHAT IS LEFT OF THE OLD DOCTRINES\\nredeem mankind. Gregory s argument looks very\\nmucli like the well-known maxim that the end\\njustifies the means. This dramatic representation\\nof the subject includes, however, that other more\\nprofound idea, carried out with much ingenuity in\\nmany of the wondrous legends of the Middle Ages,\\nthat the devil, notwithstanding his subtilty, is at\\nlast outwitted by the wisdom of God, and appears\\nin the comparison as a stupid devil.\\nThat, by the way, is a very profound truth. It\\nis the beginning of wisdom to believe that the devil\\nis a fool, that is to say, that concentrated selfish-\\nness and malice is the essence of stupidity. So far\\nthese old theologians were right. But what a con-\\nception is this of the work of salvation! What\\nkind of moral sense had the men who could con-\\nceive of God as entering into a transaction of this\\nsort What kind of a deity is this who is reduced\\nto the necessity of playing a sharp trick to get the\\nadvantage of the devil The figures used by these\\ntheologians are so grotesque that it is difficult to\\nquote them without incurring the charge of treat-\\ning sacred themes with levity. But it is needful\\nthat we should know through what phases of human\\nmisconception and moral confusion this truth of\\nthe Atonement has passed. One of the favorite\\nfigures was that of the fish-hook. The divine\\nnature of Christ was the hook his human nature\\nhis flesh was the bait Satan bit at the bait\\nwithout seeing the hook. Peter Lombard prefers\\n1 History of Doctrine, 134.", "height": "3348", "width": "2320", "jp2-path": "howmuchisleftofo00glad_0194.jp2"}, "195": {"fulltext": "HOW CHRIST SAVES MEN 179\\nthe figure of a trap, of which the flesh was the bait.\\nThe general conception is that Satan was in some\\nway outwitted in the transaction. This man Christ\\nJesus was undermining his kingdom he must get\\npossession of him as his archenemy to secure him\\nhe was willing to let go his legal claim on the race,\\nand when he had secured him he could not hold\\nhim he could torture and kill his body, but the\\ndivine nature escaped his clutches, and rose from\\nthe dead to lead the emancipated race out of its\\nbondage.\\nOrigen varies this interpretation by explaining\\nthe escape of Christ from the power of the devil as\\na moral rather than a miraculous transaction. It\\nwas not because his divinity overpowered the ad-\\nversary that he got free it was because his nature\\nwas Love, and the devil could not endure the pre-\\nsence of a benevolent spirit and was glad to let him\\ngo. Some of the later Fathers explain the Atone-\\nment, not as a ransom, but as a combat between\\nChrist and Belial, in which the latter was worsted\\nand compelled to surrender his prey. This is not,\\nin their conception, a merely figurative battle, but\\na real duel, in which the Son of God was victorious\\nover the Prince of this world.\\nFor fully a thousand years this idea of the Atone-\\nment as consisting in the rescue of the human race\\nfrom the dominion of the devil, either by outwitting\\nor overpowering him, was the prevailing theory in\\nthe church. There were men who did not wholly\\naccept it, men to whom its moral crudity was", "height": "3304", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0195.jp2"}, "196": {"fulltext": "180 WHAT IS LEFT OF THE OLD DOCTRINES\\nrepulsive but the great majority of devout people\\nknew no other explanation of the work of Christ,\\nand to call in question this account of his mission\\nexposed one to the gravest suspicions of heresy.\\nWhen Abelard, in the twelfth century, ventured\\nto question whether the devil really had any rights\\nin the human race, and whether any such transac-\\ntion as this for their release ever took place, that\\ngreat hero of the faith, St. Bernard, declared that a\\nman who disputed a doctrine so essential as this\\nshould not be reasoned with, but chastised with\\nrods.\\nNevertheless, the explanation gradually became\\nincredible. As men s ideas of justice and honor\\nand probity were elevated and purified, it became\\nevident that the relations and motives and prac-\\ntices ascribed to God in these theories were impos-\\nsible. The explanation ceased to explain. It in-\\nvolved the whole subject in darkness rather than\\nlight.\\nOther explanations were attempted. Chief\\namong these was that of Anselm. In this theory\\nthe devil wholly disappears the figure of ransom\\nis dropped, and the figure of debt takes its place.\\nObedience is the honor which man owes to God\\nthe disobedience of the race has involved human-\\nkind in hopeless debt. For past sin present obedi-\\nence cannot atone how can that debt be cleared\\naway Christ as the God man perfectly obeys the\\nlaw to that he was bound. But his sinless death\\nwas not due no obligation required that of him", "height": "3320", "width": "2328", "jp2-path": "howmuchisleftofo00glad_0196.jp2"}, "197": {"fulltext": "HOW CHRIST SAVES MEN 181\\nand by giving his life lie wrought a great work of\\nsupererogation and accumulated a fund of surplus\\nmerit, infinite in amount, out of which he pays\\nthe debts of all believers. This is known as the\\ncommercial theory. In Anselm s exposition it is\\nsomewhat less bald than in my abbreviated state-\\nment, yet in its best form it is a dismal travesty\\nof the great fact which it seeks to explain. How\\ncan one moral being, by unmerited suffering, accu-\\nmulate a fund of virtue out of which the moral ob-\\nligations of other moral beings can be discharged\\nMoral obligations cannot be transferred from one\\nto another after this manner. Yet this theory\\nlingers in some of our hymns, and still vitiates\\nmuch of our thinking on this transcendent theme.\\nFollowing this came the purely legal conception,\\nthe theory of a legal or penal substitution.\\nThe penalty of sin is death all men have sinned\\nand are exposed to the penalty Christ volun-\\ntarily endures the penalty, in our stead, and thus\\nsecures our salvation. This theory made room for\\nUniversalism. The original Universalists argued\\nthat sin could not be punished twice and that\\nsince Christ bore the penalty for all, all must go\\nfree. That seems a logical inference. The later\\nUniversalists, I need not say, have based their\\nbelief in the final salvation of all men upon other\\nreasonings than these.\\nThere has always been difficulty in explaining\\nthis theory. To begin with, the transfer of pen-\\nalty is essentially unjust and unmoral. That the", "height": "3312", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0197.jp2"}, "198": {"fulltext": "182 WHAT IS LEFT OF THE OLD DOCTRINES\\nsubstitute consents does not acquit the judge of\\ninjustice. Governments can tolerate no sucli trans-\\nactions. Moreover, we are told that the penalty of\\nsin is death. What kind of death All kinds\\nof death, the answer is everj thing that the word\\nmeans, physical, spiritual, and eternal death.\\nDid Christ suffer all these Yes, said some of\\nthe old theologians. They would follow their logic.\\nHis body died on the cross he was separated\\nfrom God and left in utter spiritual darkness he\\nsuffered the literal pains of hell in his soul. Lu-\\nther said that Christ became, for our sakes, a thief,\\na murderer, an adulterer, and took the whole pen-\\nalty of the law upon himself.\\nBut from this horrible doctrine men began to\\nrevolt. That Christ could have actually endured\\nthe penalty of our sins was incredible. Part\\nof the penalty of sin the bitterest part of it\\nis remorse could he have felt remorse In what\\nsense could the pains of hell have been inflicted\\non him There never was a moment when his\\nthought was not pure, when his conscience was\\nnot clear, when his heart was not full of love to\\nevery creature. Can such a spirit suffer the pains\\nof hell The real penalty of sin is spiritual death,\\nand that means depraved appetites, unbridled pas-\\nsions, groveling animalism, rampant selfishness,\\ndisinterested malice. This is the condition which\\nsin bringeth forth when it is finished. Is it not\\nmonstrous to say that Jesus Christ ever experi-\\nenced anything like this If he did not, then it", "height": "3328", "width": "2328", "jp2-path": "howmuchisleftofo00glad_0198.jp2"}, "199": {"fulltext": "HOW CHRIST SAVES MEN 183\\nis absurd to say that he suffered the penalty of sin:\\nThis theory, in its turn, became incredible. Men\\nsaw that all moral standards were confounded and\\nperverted by saying that Christ endured the pen-\\nalty of the law as our substitute. It was not the\\npenalty of the law it could not have been, they\\nsaid it must have been something else what\\nwas it\\nTo this the great Dutch jurist, Grotius, made\\nreply in what has since been known as the gov-\\nernmental theory, that the sufferings inflicted on\\nChrist were not penal, but illustrative. They are\\nintended as an impressive exhibition of God s\\nhatred of sin. To the spectacle of the cross God\\nseems to be pointing all sinners, saying to them,\\nThus ought you to suffer. This Being does not\\ndeserve to suffer, and his sufferings do not signify\\nany wrath on my part but he has consented to\\nendure them, and I am inflicting them upon him,\\nin the presence of the universe, in order that all\\nmay see how greatly I abhor sin.\\nThis theory was meant to relieve the imputation\\nupon the justice of God involved in the theory of\\npenal substitution. To some minds it still affords\\nsuch relief. But there are many who have ceased\\nto find any satisfaction in it. If it is not unmoral,\\nit is essentially unreal even theatrical. To treat\\none who is not a sinner as though he were a sinner,\\nin order that sinners may see how they ought to be\\ntreated, does not seem to comport with the dignity\\nand directness of the divine administration. To", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0199.jp2"}, "200": {"fulltext": "184 WHAT IS LEFT OF THE OLD DOCTFJNES\\nmany miDds this explanation lias ceased to be\\ncredible.\\nFor myself I must say that all these attempts to\\ninterpret the work of Christ by judicial and foren-\\nsic and governmental analogies seem to me very\\nlame and impotent. Governmental figures may be\\nused in dealing with them, if only we remember\\nthat they are figures, and do not proceed to harden\\nthem into theories. The apostles use these figures\\naspects of the work of salvation may be shadowed\\nforth by them. But when we attempt to make\\nphilosophical formularies out of them we are as far\\nastray as one would be who undertook to deduce\\nthe anatomy of a skylark from Shelley s poem.\\nIn truth the ethical and spiritual values with which\\nwe are concerned in trying to tell what Christ has\\ndone for men can never be expressed in terms of\\nhuman jurisprudence. When we reason from what\\nsuch human rulers as we know think it expedient\\nfor them to do in dealing with offenders, to what\\nthe Infinite Wisdom and Love will do in reclaimino^\\nhis wandering children we are not going on firm\\nground. Many things are authorized by legisla-\\ntures and done by courts and magistrates which\\nthe Eternal Justice could never tolerate. In all our\\ncriminal courts, for example, penalty may be com-\\nmuted with money. There are many offenses for\\nwhich the rich man goes free, while the poor man\\ngoes to jail. He who possesses or can borrow the\\nmoney to pay his fine walks abroad he who has\\nneither purse nor friend must submit to the treat-", "height": "3348", "width": "2320", "jp2-path": "howmuchisleftofo00glad_0200.jp2"}, "201": {"fulltext": "HOW CHRIST SAVES MEN 185\\nment of a malefactor. This whole institution of\\nfines is utterly and abominably unjust, albeit we\\ncall it justice. The day will come when we shall\\nabolish all such iniquities, and when the rich man\\nwill be compelled to take the same kind of pun-\\nishment that the poor man must endure. But\\nsuch ethical anomalies still appear in our jurisj)ru-\\ndence and it is precisely upon conditions of this\\nsort that some of the forensic theories of the Atone-\\nment are founded. We ought to be admonished\\nthat such analogies will lead us astray.\\nIndeed, it should be said that all the recent mas-\\nters in theological science have abandoned these\\ngovernmental theories as inadequate. I have been\\nlooking over Professor Fisher s abstracts of the\\nteaching of such great evangelical theologians as\\nNitzsch and Rothe and Julius Miiller, and I can-\\nnot find that any of them teach that the sufferings\\nof Christ were judicially inflicted upon him by the\\nFather, for the vindication of justice or the confir-\\nmation of government. To show how greatly the\\nview of the church has changed, let me quote a few\\nwords from the last Professor of Systematic The-\\nology in Andover, Professor George Harris\\nThe doctrine which has undergone the greatest\\nmodification from purely ethical influences is the\\ndoctrine of redemption from sin. Until recently\\nthe usual representations of atonement were justly\\nopen to the charge of immorality. Even now such\\nrepresentations continue to be made to a consider-\\nable degree. The moral sense is shocked at some", "height": "3316", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0201.jp2"}, "202": {"fulltext": "186 WHAT IS LEFT OF THE OLD DOCTRINES?\\nof the reasons given for atonement. The imputa-\\ntion of our sins to Christ has been so stated that it\\nseemed as if all regard for righteousness had been\\noverlooked. The penal suffering of Christ was\\nregarded as the philosophy of atonement. It was\\nbelieved that God laid on Christ the penalty of our\\nsins, or a suffering equivalent to that penalty.\\nThe atonement was represented as an arrangement\\nsatisfactory to God, but incomprehensible to us.\\nThe fact that character and its consequences can-\\nnot be transferred from one person to another was\\ncontradicted by the theory that Christ suffered\\nwhat we otherwise should have suffered. The\\nlove of Christ making its great way to men at the\\ncost of suffering is the motive which leads men to\\nrepentance, but has been represented as the motive\\nwhich induces God to forgive. This disappearing\\ntheory fails to satisfy because it is immoral, be-\\ncause it places salvation Somewhere else than in\\ncharacter, because it converts the sympathy and\\nlove of Christ into legal fictions, because it places\\nthe ethical demands of justice above the ethical\\nnecessities of love. It is, indeed, through the self-\\nsacrifice of Christ that we are recovered from self-\\nishness to goodness and love. He bore our sins.\\nHe suffered on account of our sins. He brings us\\nback to God, for he reveals God to us in his real\\ncharacter. But that is very different from mercan-\\ntile or forensic transference of the penalty of sin\\nfrom one person to another. When the doctrine of\\natonement is traced through its successive phases,", "height": "3328", "width": "2312", "jp2-path": "howmuchisleftofo00glad_0202.jp2"}, "203": {"fulltext": "HOW CHRIST SAVES MEN 187\\nas a ransotn paid to the devil, as the satisfaction of\\njustice, as the vindication of divine government,\\nand finally as the great motive power which trans-\\nforms character, it is seen that there has been a\\nprogressive moral evolution. The doctrine of re-\\ndemption through sacrifice remains, but is no longer\\nmade to rest on an unethical philosophy.\\nIt is evident that not much is left of the theories\\nof the Atonement which the church has fabricated\\nthrough the centuries. But the fact may remain\\nthough the theories pass. There have been a\\ngood many theories of light since the days of Par-\\nmenides of Elea, most of which have gone into the\\njunk-pile of the discarded philosophies but the\\nlight of heaven is just as blessed a reality to-day\\nas it was when the Magians worshiped it upon\\nthe Persian hills, and the poets praised its beauty\\non the sunny plains of ancient Greece. And it is\\nwell to remember that while doctrines change their\\nforms, just as the natural forces do, the essential\\ntruth which they embody endures from generation\\nto generation. There are many transformations of\\nspiritual and moral energy, as they appear in the\\nintellectual world, but there is also a conservation\\nof energy. The people who witness the transfor-\\nmation of the mode often imagine that they are\\nwitnessing an extinction of the force, and go away\\nshouting that Christianity is dead. No man is apt\\nto be more utterly oblivious of the great facts\\nof evolution than your rampant religious radical.\\n1 Moral Evolution, pp. 407, 408.", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0203.jp2"}, "204": {"fulltext": "188 WHAT IS LEFT OF THE OLD DOCTRINES\\nHis notion is that progress consists in an intermin-\\nable series of blottings out and fresh beginnings\\nthe manner in which one thing grows out of an-\\nother, in which life and thought are conserved by\\nchanges of form and transmitted from one genera-\\ntion to another and from one institution to another,\\nhe is totally incapable of conceiving. The last\\nman to understand the doctrine of evolution ap-\\npears to be the religious teacher who assumes that\\nhe has a monopoly of liberalism.\\nThe forms of the doctrine of the Atonement have\\ngreatly changed, no doubt but under these forms\\nprecious and immutable truths abide. I cannot at\\nthis time enter into the interpretation of the Scrip-\\nture texts which have been supposed to teach the\\ndoctrine of expiation but one principle of inter-\\npretation may be suggested which will throw light\\non many of them. There is a common mode of\\nspeech by which our own feelings are attributed to\\nobjects outside of ourselves as when we speak of a\\ncheerful room, meaning that there is something in\\nthe appearance of the room which makes us feel\\ncheerful; or when we speak of a dizzy height,\\nmeaning that we are dizzy when we stand upon it.\\nThe objective is thus often put for the subjective.\\nWhat is in our own feeling, we transfer to the object\\nwhich excites it. There is the common phenomenon\\nof parallax, also, by which the heavens seem to\\nmove, when it is we who are moving. The star\\nthat was over our right shoulder a little while ago\\nis now over our left shoulder; it seems to have", "height": "3328", "width": "2324", "jp2-path": "howmuchisleftofo00glad_0204.jp2"}, "205": {"fulltext": "HOW CHRIST SAVES MEN 189\\nmoved through a large arc but the truth is that\\nthere has been a turning in our road. So men\\nnaturally ascribe to God changes that have taken\\nplace in themselves. They were disobedient and\\nhad the consciousness of alienation from Him they\\nare now in filial relations with Him, and it is natu-\\nral for them to think that the frown upon his face\\nhas changed into a smile, that wrath has turned to\\nlove. But the change is not in Him it is in them-\\nselves. They may speak of his anger being ap-\\npeased, because that describes their own feeling.\\nThe relation has changed, but the change is in\\nthem. And the Scriptures often take up this natu-\\nral and popular way of speaking, and represent\\nGod as being angry and having his anger turned\\naway. Such expressions must be taken for just\\nwhat they are worth, as the natural and familiar\\nforms of human speech, not as scientific statements\\nof the truth about God.\\nWhat is it, then, that Jesus Christ has done for\\nus men and our salvation\\nFirst he has revealed God to us. Whatever else\\nwe may say about him, this must be admitted by\\nall who have any faith in his words, in what he\\nsaid about himself, that he was the revelation or\\nmanifestation of the living God to men. He said\\nof himself what no other sane man has ever said,\\nI and my Father are one. He came to show us\\nthe Father. He that hath seen me, he said,\\nhath seen the Father. What he says and does\\nand suffers represents to us the divine thought and", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0205.jp2"}, "206": {"fulltext": "190 WHAT IS LEFT OF THE OLD DOCTRINES?\\nfeeling respecting our sins, our needs, and our de-\\nstinies.\\nThis revelation which is made in the person of\\nJesus Christ brings God very near to us. We see\\nthis Son of God entering into all our human ex-\\nperiences, toiling, hungering, thirsting, rejoicing,\\nweeping we hear him calling himself the Son of\\nman, and it is borne into our minds that the chasm\\nwhich our thought had made between divinity and\\nhumanity does not exist that we are, indeed, what\\nJesus always calls us, the children of our Father in\\nheaven.\\nThis identification of himself with us is such a\\nrevelation of God s love for us as never could have\\nbeen made in any other way. For it involves con-\\nstant suffering and sacrifice, self-sacrificCo And\\nthe only convincing manifestation of love is that\\nwhich is revealed in self-sacrifice. Surely he\\nhath borne our griefs and carried our sorrows.\\nWe cannot doubt his sympathy with us, his com-\\npassion for us. Such a revelation of love is fitted\\nto overcome the enmity and alienation of the human\\nheart, and to bring men back to God in contrition\\nand trust.\\nBut the sufferings of Christ reveal something\\nmore than the love of God for men, they reveal\\nalso his hatred of sin. For in order that men may\\nbe saved, it is needful not only that they be enabled\\nto understand God s love for them, but also that\\nthey be taught to share his wrath against the sin\\nwhich is destroying them. To human beings in", "height": "3328", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0206.jp2"}, "207": {"fulltext": "HOW CHRIST SAVES MEN 191\\ntheir present environment these two experiences\\nare essential to salvation, love of the good and\\nhatred o\u00c2\u00a3 the evil. I cannot save myself unless I\\nhate the wrong in myself as cordially as I love the\\nright. I cannot save my fellow man unless I have\\nthe same wrath against the evil that is destroying\\nhim. In order that we may be restored to commun-\\nion with a holy God we must recoil from the sin\\nwhich He abhors as cordially as we draw nigh to\\nthe purity and truth which He loves. Jesus Christ,\\nas the manifestation of God, brings this truth home\\nto the hearts of men with saving power. This sub-\\nject is so vast that we cannot, within the limits of\\none short chapter, get a,nything more than a glimpse\\nof it. An illustration used by Dr. J. M. Whiton\\nmay suggest the truth\\nWe see a loving wife, cleaving to her drunken\\nhusband to save him at all cpst to herself. She\\nmight be comfortable in her father s house, but she\\nmakes herself the redeeming partner of a squalid\\nlife whose evil temper she bears, whose polluted\\nbreath she breathes, while she feels in every fibre of\\nher suffering spirit the woe and shame. Through\\nthis vicarious suffering perhaps she accomplishes\\nher redeeming work, rouses the torpid conscience\\nto conviction, repentance, reparation. What is it\\nthen which educates and energizes his conscience\\nThe evil consequences of his sin, not to him, hut to\\nher. It is her vicarious sacrifice, not in his stead,\\nbut in his place, luith him, as well as for him, that\\ngives his conscience the just estimate of his sin, and", "height": "3320", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0207.jp2"}, "208": {"fulltext": "192 WHAT IS LEFT OF THE OLD DOCTRINES?\\nclothes it with power to break the accursed chain.\\nThus Christ hore our sins^^ in fellowship with us,\\nnot in substitution for us. The vicarious suffering\\nwhich we in various ways bear with and for one\\nanother, he bore for all sinners as their redeeming\\npartner in the retributive evils of their sin, to rouse,\\nteach, energize conscience to an invincible hatred\\nof it and a victorious struggle with it. But this\\nis not the propitiation of conscience rather is it\\npreparatory thereto.\\nFor when we contemplate our sin with a thor-\\noughly awakened conscience, what truly contrite\\nspirit is there who does not feel, with the tender-\\nhearted and penitent child, that he cannot he sorry\\nenough f There is not only the overt act of sin to\\nbe condemned. There is also the evil root of it in\\nthe evil dispositions and habits which the overt sin\\nhas fostered. There is more sin within us than\\nshows at any moment. Our feelings seem too dull.\\nOur confessions seem too weak. AVe crave a power\\nof expression we do not find within us, to bind upon\\nour sin the burden of condemnation it deserves in\\nthe judgment of the Father we have grieved and\\noffended.\\nConsider now the case of him whom the long-\\nsnffering constancy of conjugal devotion has awak-\\nened from drunken dreams, and reclaimed from\\nsottish squalor, and rehabilitated in sober man-\\nhood. It is not enough for him to pour upon his\\nvices merel}^ Ms oicn detestation. He longs to\\ncondemn his sin with such execration as only an", "height": "3352", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0208.jp2"}, "209": {"fulltext": "HOW CHRIST SAVES MEN 193\\nunstained virtue can cherish for it. Such hatred\\nof it as only she can feel whose purity has for his\\nsake endured contact with its pollution he fain\\nwould borrow from her and share with her. Put-\\nting himself into her place he endeavors to think\\nher thought, to feel her feeling about it. Nor does\\nhe feel that in her view he has made the atonement\\nof an adequate repentance until, in the full accord\\nof their mutual love and moral sympathy, her abhor-\\nrence of his sin has become his own. Then at last\\nhe is satisfied because she is satisfied. And if he\\nshould say, How can I ever make amends? she\\nwould reply. You have made all the amends I ever\\nsought. You are at one with me. I am satisfied to\\nsee you abhor your sin as I abhor it. Thus is she\\nhis propitiation. Thus we may approach the con-\\nception of that propitiation in conscience which is\\nthe atoning work of Christ.\\nThis is only a fragment, an outline, I know, of\\nthat great work of spiritual revelation, and recon-\\nciliation, and renovation which is wrought out for\\nus and in us in the life and the sufferings of Him\\nwho came to show us the Father and to save us\\nfrom our sins. But it may help us to see that\\nthere is something more in this work of Christ than\\nthe mere exhibition of pity for us. The abhorrence\\nof the sin that curses us is not less clearly shown.\\nIt was this that broke his heart in Gethsemane.\\nNo being less pure than Jesus could have felt as\\nhe felt the onset of the world s selfishness and\\nmadness, then rushing upon him to destroy him,", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0209.jp2"}, "210": {"fulltext": "194 WHAT IS LEFT OF THE OLD DOCTRINES\\nsimply because lie was unselfish and sane. He\\ncould not but have been overwhelmed with abhor-\\nrence of the terrible outbreak of the sin of the\\nworld which he was there confronting. Yet he\\nloved the men who were seeking his life, and\\nlonged to save them. It was this struggle between\\nthe suffering of a pure spirit on account of sin and\\nthe love that cannot let the sinner go which wrung\\nfrom him the bloody sweat of the garden. This\\nwas the true divine propitiation, the reconcil-\\niation through suffering of holiness with love.\\nAnd it is by bringing us into the same mind with\\nhimself by filling us with his own abhorrence of\\nsin by bringing us to look upon the selfishness\\nand animalism of our own lives with his eyes, and\\nto recoil from them as he recoiled from them, that\\nhe saves us. The world s unrighteousness, says\\nthe great German theologian Carl Immanuel Nitzsch,\\nspends itself upon the Holy and Righteous One,\\ncompletes and exhausts itself. He endures it, in\\nthe glory of his innocence, in order by his spirit\\nto punish it upon us. Only as the power and possi-\\nbility of an actual release from sin, of our d3 ing\\nwith Him and rising in a new life, does he suffer\\ndeath in our place and make himself an offering to\\nGod. Only thus is he a ransom for many. It is\\nin the depths of his sympathy and in the endeavor\\nfor the world s salvation that he bears the penalty\\nof its sin. i\\nHere are elements with which we must reckon\\nQuoted by Fisher, Hist. Christian Doctrine, p. 516.", "height": "3356", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0210.jp2"}, "211": {"fulltext": "HOW CHRIST SAVES MEN 195\\nin all our dealings with the evil in ourselves, in all\\nour efforts to save others. Gethsemane is the\\nwarning against an easy, good-natured theory of\\nmoral evil. We must not go about telling our-\\nselves that we are pretty good fellows after all, and\\nthat God is so infinitely benevolent that He does\\nnot greatly care about our meannesses and iniqui-\\nties. No We must see our sin as Christ sees it\\nwe must hate it as he hated it. Dr. Lyman Abbott\\nis right when he says We shall never enter into\\nthe mystery of redemption unless we enter in some\\nmeasure into these two experiences of wrath and\\npity and into the mystery of their reconciliation,\\nThe Old Theology has grievously erred in\\npersonifying these two experiences, in attributing\\nall the hate and wrath to the Father and all the\\npity and compassion to the Son. But the New\\nTheology will still more grievously err if it leaves\\neither the wrath or the pity out of its estimate of\\nthe divine nature, or fails to see and teach that\\nreconciliation is the reconciliation of a great pity\\nwith a great wrath, the issue of which is a great\\nmercy and a great redemption.\\n1 The Theology of an Evolutionist^ p. 121.", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0211.jp2"}, "212": {"fulltext": "PREDESTINATION\\nProbably no other doctrine of theology has oc-\\ncupied so large a place in the thought of the mod-\\nern church as that which we are now to consider.\\nWhat with affirming it and denying it, modifying\\nit and explaining it, trying to believe it and trying\\nto disbelieve it, finding comfort in it and falling\\ninto despair in view of it, a great many millions\\nof believers have spent a large share of their intel-\\nlectual energy. There have always been those who\\nbelieved it and defended it, and there have always\\nbeen those who rejected it and assailed it as an\\nimpediment to faith and a libel on the divine char-\\nacter.\\nVery early in the history of the church the theo-\\nlogians began to wrestle with it the words of tlie\\nApostle Paul, in the Epistles to the Romans and\\nthe Ephesians, seemed to affirm the doctrine of pre-\\ndestination, and the Fathers, in their exposition of\\nhis writings, were compelled to consider the ques-\\ntion how far the predeterminations of the Creator\\naffect the characters and the destiny of his crea-\\ntures. Most of these earlier Fathers reasonably\\ntook these statements of Paul merely as strong", "height": "3328", "width": "2176", "jp2-path": "howmuchisleftofo00glad_0212.jp2"}, "213": {"fulltext": "PREDESTINATION 197\\naffirmations of the doctrine of divine providence.\\nThe Greek teachers generally insist upon the free-\\ndom of the human will as the foundation of virtue,\\nand make that the foundation of theology. It is\\nthe simple truth that during the first three centu-\\nries the notion that the destiny of all men is fixed\\nbefore the creation by a divine decree scarcely\\nfound place in the teachings of the church. Calvin\\nhimself acknowledges this he can only explain\\nit by the assumption that the minds of these early\\nFathers were not properly illuminated.\\nIt was not until the beginning of the fifth cen-\\ntury that Augustine, the great Latin theologian,\\ngave to the doctrine of predestination its dogmatic\\nform. The doctrine was of course organically\\nconnected with the doctrine of original sin, the\\ndoctrine that the whole human race sinned in\\nAdam, and are guilty and punishable with him,\\nhaving no power to repent, and being doomed,\\nunless God shall intervene, to endless misery.\\nAugustine shrank from saying, what some in later\\nyears were bold to say, that God decreed the sin of\\nAdam he only said that God permitted it. But\\nthe notion that God had bound Adam and all his\\nposterity together indissolubly, so that the guilt of\\nthe ancestor is inherited and shared by all his de-\\nscendants, he does teach in the most unequivocal\\nmanner. If Adam was not predestined to sin, all\\nhis posterity were predestined to be partakers of\\nthe guilt of his sin, and of the moral weakness\\nand inability to all good which it entailed. Out of", "height": "3316", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0213.jp2"}, "214": {"fulltext": "198 WHAT IS LEFT OF THE OLD DOCTRINES\\nthis mass of depravity, God determined, from all\\neternity, that He would save some. Before the\\nfoundation of the world, Augustine sa} s, God\\nchose us in Christ, predestinating us to the adop-\\ntion of sons not because He saw that we icould be\\npure and sinless, but that we might be. Moreover,\\nHe did this according to the pleasure of his will,\\nthat no man might glory in his own will, but rather\\nin God s will. The number of the elect, he says,\\nis fixed and certain, so that it can neither be in-\\ncreased nor diminished by anything that man can\\ndo. These are Augustine s words Hagenbach\\nsummarizes his teaching thus God, in conse-\\nquence of an eternal decree, and without any refer-\\nence to the future conduct of man, has elected\\nsome out of the corrupt mass to become vessels\\nof his mercy (vasa misericord ice^, and left the\\nrest, as vessels of his wrath (vasa irce)^ to a just\\ncondemnation. Augustine called the former ^^re-\\ndestiiiatio^ the latter rcprohatio.\\nThe doctrine of Augustine was sharply attacked\\nby Pelagius, who asserted the freedom of the will\\nand denied the imputation of Adam s sin to his\\nposterity. But Pelagius went as far astray in that\\ndirection as Augustine had gone in the other for\\nhe practically denied the facts of heredity, and so\\nunderstated the need of divine help in overcoming\\nsin as to make man practicall}^ independent of his\\nMaker. With all its exaggerations, Augustine s\\n1 De Fred. Sanctorum, 37 (C. 18).\\n2 Hist, of Doctrine, 113.", "height": "3356", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0214.jp2"}, "215": {"fulltext": "PKEDESTINATION 199\\ntheory came nearer to the facts of human experi-\\nence than did that of Pelagius and if either of\\nthe two theories must prevail, it was better that\\nthat of Augustine should have the ascendency.\\nHis view it was, in the main, which was carried\\nover by the Western church. There was much\\ndissent, and there were many controversies, but the\\nAugustinian theology remained the standard of\\nOrthodoxy until the time of the Reformation.\\nLuther was not always logical, and he often\\ngives utterance to in.consistent views. Indeed, we\\nmight say of him, as of many others, that his in-\\nconsistencies are often the best part of his teaching.\\nBut he was, nevertheless, a strenuous predestina-\\ntionist no one has ever more vehemently asserted\\nthe absolute despotism of the divine will. In his\\nbattle with Erasmus, says Professor Fisher, Lu-\\nther affirmed in almost reckless language the im-\\npotence of the human will. God s agency was\\nasserted to be the universal cause. His will was\\ndeclared to be subject to no law, but to be the\\nfoundation of right. Predestination was declared\\nto be unconditional, and to include as its objects\\nthe lost as well as the saved. By this thunder-\\nbolt, he said, free will is laid low and utterly\\ncrushed.\\nCalvin is not less positive indeed, he is much\\nmore consistently rigid in his enforcement of the\\ndogma. According to Calvin, says Professor\\nFisher, God has determined by an eternal decree\\n1 Hist, of Christian Doctrine, p. 292.", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0215.jp2"}, "216": {"fulltext": "200 WHAT IS LEFT OF THE OLD DOCTRINES?\\nwhat He would have to become of every individ-\\nual of mankind. Eternal life is foreordained for\\nsome, and eternal damnation for others. Every-\\none is created for one or the other of these ends.\\nGod has once for all determined whom He would\\nadmit to salvation and whom He would condemn\\nto destruction. Prescience does not explain the\\nhardening of heart which includes an intervention\\nof God, beyond mere foreknowledge. It takes\\nplace first by the withdrawal of God s spirit, and\\nsecondly by the employment of Satan, the minister\\nof his wrath, to influence their mind and their ef-\\nforts. To inquire into the reasons of the divine\\nwill is idle for there is nothing gTcater or higher\\nthan the will of God. It is the cause of every-\\nthing that exists.\\nEdwards also affirmed this doctrine with the\\nstrongest emphasis. He held that the sovereignty\\nof God is absolute, that every choice of man is de-\\ncreed by God. God is the only cause. Everything\\nthat is done is done by Him.\\nThe doctrine of predestination known to the\\nmodern church receives its clearest expression in\\nthe great Westminster Assembly s Confession and\\ncatechisms, which are still the standards of doctrine\\nof the Presbyterian Church. The same Confession\\nwas adopted by assemblies of the Congregation\\nalists of England and of the United States; and\\nwhile Congregationalism does not admit any au-\\nthoritative creed as binding on all the churches,\\nHist, of Christian Doctrine, p. 300.", "height": "3328", "width": "2176", "jp2-path": "howmuchisleftofo00glad_0216.jp2"}, "217": {"fulltext": "PREDESTINATION 201\\nthis one was recognized, until a recent date, by\\nmost Congregationalists as expressing the sub-\\nstance of Christian doctrine. One hundred years\\nago it would have been hard to find a Congrega-\\ntional minister who would have dissented from the\\nteaching of his creed respecting predestination\\neven in my boyhood there were few who did not\\nheartily believe it.\\nThis Confession begins by asserting that God\\nfrom all eternity, by the most wise and holy coun-\\nsel of his own wiU, did freely and unchangeably\\nordain whatsoever comes to pass yet so as thereby\\nneither is God the author of sin, nor is violence\\noffered to the will of the creature, nor is the liberty\\nor contingency of second causes taken away, but\\nrather established. If this seems like a contra-\\ndiction in terms, we must not too sharply censure\\nit, for doubtless the subject is one respecting\\nwhich it is not easy to preserve logical consistency.\\nThe inconsistencies of this Confession are the best\\npart of it. Unfortunately, when the theologians\\nwent on to define exactly what this doctrine means\\nthey used language which makes all these asser-\\ntions of freedom utterly meaningless and even pre-\\nposterous. For example\\nBy the decree of God, for the manifestation of\\nbis glory, some men and angels are predestinated\\nunto everlasting life, and others foreordained to\\neverlasting death.\\nThese angels and men, thus predestinated and\\n1 Chap. iii.", "height": "3316", "width": "2168", "jp2-path": "howmuchisleftofo00glad_0217.jp2"}, "218": {"fulltext": "202 WHAT IS LEFT OF THE OLD DOCTRINES\\nforeordained, are particularly and unchangeably\\ndesigned and their number is so certain and defi-\\nnite that it cannot be either increased or dimin-\\nished. 1\\nThe next article strenuously denies that this\\nelection was based on any foresight of good in those\\nthus chosen it was a perfectly arbitrary decree.\\nSuch is, for substance, the doctrine of predesti-\\nnation as it has been held and taught in the Chris-\\ntian church for fifteen centuries. Two or three\\nimplications of the doctrine deserve our considera-\\ntion.\\nThe first is the fate of the non-elect infants. For\\npredestinism, in the days of its vigor, never stam-\\nmered in its assertion of the fact that among those\\npassed by and left to perish were multitudes of in-\\nfants. This is logicall}^ involved in the doctrine.\\nThe belief that all infants dying, in infancy are\\nsaved can no more be reconciled with this doctrine\\nof unconditional predestination than light can be\\nreconciled with darkness. It is true that those who\\nnow profess to believe in the doctrine of election do\\nalmost all believe that infants dying in infancy are\\nsaved but they trample all their logic under foot\\nwhen they thus make room for the children. And\\nthis relenting of the old theology is but recent. I\\nhave heard Presbyterian ministers and Congrega-\\ntional ministers deny that anybody ever believed in\\nthe damnation of any infants but one must blush\\nfor the ignorance of the theologian who makes such\\n1 Chap. iii.", "height": "3352", "width": "2228", "jp2-path": "howmuchisleftofo00glad_0218.jp2"}, "219": {"fulltext": "PREDESTINATION 203\\na statement. How obstinately he must have shut\\nhis eyes to the facts that blaze upon the pages of\\nthe history of doctrine Augustine clearly taught\\nthat some infants were sent to perdition he lays it\\ndown as a postulate in one of his arguments it\\ndoes not need to be proved, it can be assumed as\\nundoubted. Calvin taught it in the most unmis-\\ntakable terms, over and over. I ask again, he\\nsays, how it is that the fall of Adam involves so\\nmany nations with their infant children in eternal\\ndeath without remedy, unless that so it seemed\\nmeet to God. iVll the heathen, and all their in-\\nfant children, were consigned by the decrees of God\\nto perdition. This was one of the foundation stones\\nof the Calvinistic doctrine.\\nNot long after Calvin s day there was a revolt in\\nthe Low Countries against the Calvinistic doctrine,\\nled by Jacob Arminius the Remonstrants, as they\\nwere called, were the founders of that theological\\nschool which has been most vigorously represented\\nby Wesley and the Methodists. It was they who\\nbegan to deny this doctrine of unconditional pre-\\ndestination, and along with it the doctrine of in-\\nfant damnation. To check this revolt, the Synod\\nof Dort was called in 1618 and the predestination-\\nists of all the European countries came together to\\nagree upon a manifesto by which their doctrine\\nshould be cleared and confirmed. Much was said\\nin that synod about the infants and while it was\\nagreed that many infants are saved, either by the\\ndivine decree, ov by their covenant relation with", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0219.jp2"}, "220": {"fulltext": "201 WHAT IS LEFT OF THE OLD DOCTRINES?\\ngodly parents, I cannot find that any theologian\\nof that synod expressed his belief in the salvation\\nof all infants.\\nZwingli, the great Swiss reformer, had before\\nthis day avowed that faith but Zwingli was some-\\nthing of a heretic his hopes for the little children\\nwere not shared by many of his brethren.\\nThe Westminster Assembly s Confession deals\\nwith the subject in a manner inferential, but un-\\nmistakable. Elect infants, it affirms, dying in\\ninfancy are regenerated and saved by the operation\\nof the Spirit. The implication is that there are\\nnon-elect infants who die in infancy and who are\\nnot saved. Many attempts have been made to ex-\\nplain away this language, but no man who does not\\nwish to proclaim his ignorance should engage in\\nsuch an enterprise. If you want to know what\\nthose divines thought about this subject read their\\nwritings. They have put themselves on record in\\nmany treatises and sermons, in which they unfalter-\\ningly deny that all infants will be saved. Indeed,\\nit was a cardinal point of doctrine with every one\\nof them that all the infants of the heathen dying\\nin infancy went to eternal perdition. William\\nTwisse, the prolocutor or president of the Assem-\\nbly, says Many thousands, even all the infants\\nof Turkes and Sarazens dying in original sin are\\ntormented in hell fire. Many others of the lead-\\ners of the Assembly, even of the committee which\\nreported this article, are equally explicit. Profes-\\nsor Briggs says: We are able to say that the", "height": "3356", "width": "2228", "jp2-path": "howmuchisleftofo00glad_0220.jp2"}, "221": {"fulltext": "PREDESTINATION 205\\nWestminster divines were unanimous on this ques-\\ntion of the salvation of elect mfants only. We\\nhave examined the greater part of the writings of\\nthe Westminster divines, and have not been able\\nto find any different opinion from the extracts we\\nhave given. The Presbyterian churches have de-\\nparted from their standards on this question, and it\\nis simple honesty to acknowledge it. We are at\\nliberty to amend the Confession, but we have no\\nright to distort it and to pervert its grammatical\\nand historical meaning.\\nIt is rather curious, I think, that any one who\\nprofesses to believe in the doctrine of unconditional\\npredestination as applied to adults should hesitate\\nto believe in the damnation of infants. For it is\\nthe very substance of the doctrine that every adult\\nindividual of the non-elect was a damned infant\\nthe moment he drew his first breath. He came\\ninto the world with this curse upon him. He was\\none of that fixed number of the reprobate which\\ncan neither be increased nor diminished by any-\\nthing that men or angels can do. It was never for\\none moment possible for him to escape from the\\ndoom which had been determined for him from all\\neternity. The most merciful thing that coidd pos-\\nsibly happen to him, therefore, would be to send\\nhim straight to hell from his mother s arms. For\\nit is by all these theologians admitted that the sin-\\nner waxes worse the older he grows, and that the\\nmore he sins the heavier will be his penalty. If\\n1 Whither? p. 134.", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0221.jp2"}, "222": {"fulltext": "206 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthis infant lives to maturity or old age, he will\\nonly heap up wrath against the day of wrath the\\nsooner he is removed from the earth the lighter will\\nbe the weight of his everlasting torment. The\\nnon-elect who are sent to hell in their infancy are\\nthe most mercifully treated of all the non-elect.\\nThe certain perdition of all the heathen is also,\\nas several of these citations have shown, a distinct\\ncorollary of this doctrine of predestination as it\\nhas been preached and believed in past centuries.\\nThe AYestminster Confession most emphatically\\ndenies that men not professing the Christian reli-\\ngion can be saved in an}^ other way whatsoever, be\\nthey never so diligent to frame their lives accord-\\ning to the light of nature, and the law of that reli-\\ngion they do profess and it passionately declares\\nthat to assert and maintain that they may is very\\npernicious and to be detested.\\nLet us see, now, if we can fairly and calmly\\nstate this doctrine of unconditional election and\\nreprobation, which has been taught by so many\\nof the great theologians which has been believed\\nby hundreds of millions of devout men, by some of\\nthe greatest and best men that have lived in the\\nworld, and which stands to-day uncontradicted and\\nunqualified in the creeds of some of the great reli-\\ngious denominations.\\n1. In the counsels of eternity God determined\\nto create man and subject him to temptation under\\nwhich it was probable that he would fall. Some\\nof the theologians say that God decreed the sin", "height": "3328", "width": "2236", "jp2-path": "howmuchisleftofo00glad_0222.jp2"}, "223": {"fulltext": "PREDESTINATION 207\\nothers shrink from this and declare that the decree\\nis concerned with what followed the fall, not with\\nwhat preceded it.\\n2. It is certain, however, that such a relation\\nwas established between our first parent and his\\noffspring that if he should fall, the moral taint of\\nhis sin and the guilt of it would be transmitted\\nto all his progeny; so that every one of them\\nwould come into life utterly indisposed, disabled,\\nand made opposite to all good and wholly inclined\\nto all evil, so that from the hour of his birth\\nevery human being would be helpless to save him-\\nself, and would be bound over to the wrath of\\nGod and curse of the law and so made subject to\\ndeath, with all miseries, spiritual, temporal, and\\neternal.\\n3. From eternity, before the worlds were created,\\nGod determined that he would select from this\\nweltering mass of moral inability and misery a cer-\\ntain fixed and definite number whom he would\\nsave. To this number, from the moment when the\\ndecree was formed, not one name could be added,\\nand from it not one could be subtracted. The\\nexact population of heaven and of hell was fixed\\nlong before the foundation of the world.\\n4. Those thus chosen were selected by a purely\\narbitrary choice, a choice w4iich had absolutely\\nnothing to do with their prospective merit or\\ndemerit.\\n5. Those not thus chosen were, from all eternity,\\nforedoomed to eternal misery. The rest of man-", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0223.jp2"}, "224": {"fulltext": "208 WHAT IS LEFT OF THE OLD DOCTRINES\\nkind, says the Confession, God was pleased, ac-\\ncording to the unsearchable counsel of his own will,\\nwhereby He extendeth or withholdeth mercy as He\\npleaseth, for the glory of his sovereign power over\\nhis creatures, to pass hj^ and to ordain them to\\ndishonor and wrath for their sin, to the praise of\\nhis glorious justice.\\n6. Just what proportion of the race is elected\\nand saved, and what proportion is reprobated and\\nconsigned to eternal torment, we do not know but\\nthe great Confession tells us plainly that all the\\nheathen and all their offspring are lost, and these,\\nup to the present day, constitute an overwhelming\\nmajority of the race. If what the Larger Catechism\\ntells us is true, that they who, having never heard\\nthe gospel, know not Jesus Christ and believe not\\nin him cannot be saved, be they never so diligent to\\nframe their lives according to the light of nature\\nor the law of that religion they profess, there\\nmust be hundreds of billions of souls in hell to-\\nday. And the population of that place must be\\ngrowing, pretty rapidly. Something like fifteen\\nhundred millions of human beings are living on\\nthis planet of these perhaps fifty millions die\\nevery year; not one fourth of them have heard\\nthe gospel or know of Jesus Christ from thirty\\nto forty millions every year must, if this doctrine\\nis true, go down to that pit. What a population\\nmust swarm to-day in that vast land of eternal\\nnight! For history, as we are forced to read it\\nto-day, carries back the period during which our", "height": "3352", "width": "2236", "jp2-path": "howmuchisleftofo00glad_0224.jp2"}, "225": {"fulltext": "PREDESTINATION 209\\nrace has inhabited the planet far beyond the six\\nthousand years of the old conjectural chronology\\none hundred thousand years, some of the thinkers\\nsay, is a more probable term. The countless\\nsilent centuries that lie behind recorded history,\\nsays Dr. Gordon, are to-day one of the most\\ntouching, fascinating, and bewildering objects of\\nthought. They have at last risen from their long\\nsleep, they have finally found recognition. Of\\ncourse all these, if we are to accept the implicit\\nand unqualified statements of these old confessions,\\nhave been consigned to hopeless and endless mis-\\nery. Well may we cry with Whittier\\nO the generations old\\nOver whom no church-bells tolled\\nChristless, lifting up blind eyes\\nTo the silence of the skies\\nFor the innumerable dead\\nIs my soul disquieted.\\nWhere be now those silent hosts\\nWhere the camping ground of ghosts\\nWhere the spectral conscripts led\\nTo the white tents of the dead\\nWhat strange shore or chartless sea,\\nHolds the awful mystery\\nFinally, we are told that all this is done by the\\nCreator, to illustrate his glorious justice which\\nmen are bound to praise. These uncounted bil-\\nlions of the non-elect now in eternal torment were\\nbrought into being by Him; they had no option\\nabout being born it was his creative fiat that gave\\n1 The Christ of To-Bay, p. 13.", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0225.jp2"}, "226": {"fulltext": "210 WHAT IS LEFT OF THE OLD DOCTRINES\\nthem life. They came into being under a constitu-\\ntion which He had foreordained, and by means of\\nwhich every one of them from the moment of his\\nbirth was foredoomed to a life of sin in this world\\nand an eternity of misery. It was not for any-\\nthing that they had done that they were born sin-\\nners, and found themselves in helpless bondage to\\na bad heredity it was not for anything that they\\nhad done or failed to do that they were passed by\\nand left to perish in that misery but it is all done\\nto the praise of his glorious justice\\nAnd this is the Being who by many devout men\\nhas been called God, and worshiped\\nIs this doctrine of unconditional election and re-\\nprobation believed to-day I do not think that it\\nis believed by fairly educated Christian men of\\nany denomination. It would be difficult to find\\nany Protestant who would confess his belief that\\nany infant, whether of heathen or Christian parent-\\nage, is sent to endless punishment on account of\\nAdam s sin and the men are growing scarce who\\nwill admit the truth of the doctrine that no hea-\\nthen who has not heard of Christ can possibly be\\nsaved. The salvation of all infants dying in in-\\nfancy is almost universally believed by Protestant\\nChristians. But that admission pulverizes the pre-\\ndestinarian logic. For if the unconditional damna-\\ntion of non-elect infants is unjust, the uncondi-\\ntional damnation of non-elect adults is, as I have\\nalready shown, ten times more unjust. And there-\\nfore this system of thought has not and cannot", "height": "3328", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0226.jp2"}, "227": {"fulltext": "PREDESTINATION 211\\nhave any real hold upon the thought of the race.\\nThe moral sense of mankind is in rebellion against\\nit. The churches which retain it in their confes-\\nsions have simply moved away from it. The kind\\nof Calvinism which is held and taught by most\\nPresbyterian ministers to-day is no more the Cal-\\nvinism of Calvin than the astronomy which is\\ntaught in our colleges to-day is the astronomy of\\nPtolemy. It is based on the righteousness or the\\nlove of God and not upon his sovereignty. The\\ncentral idea of Angustinianism and Calvinism as\\nphilosophies of the universe is force. The central\\nidea of all the theology that is taught to-day is\\nrighteousness. The fundamental explanation of\\neverything under this predestinarian conception\\nwas God s will. The fundamental explanation\\nnow is God s character. The old theology was un-\\nmoral. The new theology and by the new the-\\nology I mean that which is preached not only in\\nCongregational pulpits, but in Presbyterian pulpits\\nand Baptist pulpits, in all the pulpits from which\\nCalvinism was once preached is substantially a\\nmoral theology.\\nLet me give you a few sentences from a recent\\nbook of Dr. Henry Van Dyke of New York. Dr.\\nVan Dyke is the son of a man who was a leader of\\nthe Old School wing of the Presbyterian Church he\\nis himself a graduate of Princeton and a Doctor of\\nDivinity by decoration of that ancient stronghold\\nof orthodoxy he was lately the pastor of one of\\nthe most conservative Old School Presbyterian", "height": "3300", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0227.jp2"}, "228": {"fulltext": "212 WHAT IS LEFT OF THE OLD DOCTRINES\\nchurches in New York city. Listen to him and\\nsee whether he believes in the Calvinism of Calvin\\nThe Bible never says that faith is a gift.\\nThere is a voluntary element in it. It is some-\\nthing to he done by the exercise of an inward\\npower. It is a coming of the soul to Christ it is\\na following of the soul after him it is the first\\nstep in a long course of spiritual activity.\\nNow there is not a hint in all the teaching of Jesus\\nthat this first act of freedom is impossible for\\nany soul to whom he speaks. He has no idea of\\nan eternal predestination binding some to belief\\nand others to unbelief, a secret decree including\\ncertain men in the kingdom and excluding others\\nfrom it.\\nI do not believe that there is a single passage\\nin the Old Testament which contradicts Christ s\\ndoctrine of the real liberty of the soul. But if\\nthere were such a passage I would leave it forever\\nalone as belonging to that knowledge w^iich was in\\npart, and which was done away when that which\\nwas perfect had come.\\nIf there is any validity whatever in our moral\\ninstincts, we need not hesitate to say that from\\nour present point of view, which is for us the only\\none attainable, this theory of the absolute and un-\\nconditional sovereignty of God exercised by one\\nlaw of necessity over all creatures is so far from\\nbeing for God s glory that it is apparently for his\\nshame and dishonor. As a matter of fact it has\\nbeen, and still is, the most fertile mother of doubts.", "height": "3352", "width": "2232", "jp2-path": "howmuchisleftofo00glad_0228.jp2"}, "229": {"fulltext": "PKEDESTINATION 213\\nThe idea of an irresponsible God ruling by\\nan eternal and inflexible ^a^ over responsible men\\nis a moral nightmare, under which humanity\\ngroans, and from which it struggles to awake, even\\nthough it should have to open its eyes upon the\\nblank darkness of an unsearchable night. Be-\\ntween the unknowable God of agnosticism and the\\nunlovable God of absolutism there is indeed little\\nto choose. But the choice, such as it is, lies on the\\nside of agnosticism. It is unspeakably better to\\ndoubt God s personality, his supremacy, his very\\nbeing, than it is to doubt his eternal goodness and\\nhis moral integrity.\\nThat is the kind of doctrine which is heard to-\\nday in the strong, leading Presbyterian pulpits of\\nthis country, and even stronger and braver teach-\\ning than this is heard in most of the Presbyterian\\npulpits of Scotland. How much is left in it of the\\nold doctrine of unconditional predestination I will\\nlet you tell.\\nThe whole grim, ghastly, appalling fabrication is\\nbuilt upon a deification of will. The central ele-\\nment of personality, men said, is the will. God s\\nwill must, then, be the foundation of theology.\\nTake the principle of will, make it omnipotent and\\nabsolute, subordinate to it every other element of\\ncharacter, then deduce your theology from that\\nprinciple, and you will have the Augustinian Cal-\\nvinism.\\nThe craving for a simplification of religious\\n1 The Gospel for an Age of Doubt, p. 263.", "height": "3308", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0229.jp2"}, "230": {"fulltext": "214 WHAT IS LEFT OF THE OLD DOCTRINES\\ntheory the search for a single principle by which\\neverything can be explained contributed to the\\nsupremacy^ of this doctrine. It does wonderfully\\nsimplify the confusions of life to make a single\\nforce, like the will of God, account for everything.\\nBut simplicity is sometimes sought at too great a\\ncost we attain unto it by ignoring about half the\\nphenomena with which we have to deal.\\nIndeed, I think that the last word of philosophy\\nthreatens to put this determinism out of court.\\nFor it is the scientific people who have lately been\\npreaching predestination most diligently. There\\nis a stiff sort of materialistic philosophy which is\\njust as fatalistic as Augustine or Calvin ever was.\\nIt professes, says William James, that those\\nparts of the universe already laid down absolutely\\nappoint and decree what the other parts shall be.\\nThe future has no ambiguous possibilities hid in\\nits womb the part we call the present is compati-\\nble with only one totality. Any other future com-\\nplement than the one fixed from eternity is impos-\\nsible. The whole is in each and every part, and\\nwelds it with the rest into an absolute unity, an\\niron block, in which there can be no equivocation\\nor shadow of turning.\\nWith earth s first clay, they did the last man knead,\\nAnd there of the last harvest sowed the seed,\\nAnd the first morning of creation wrote\\nWhat the last dawn of reckoning shall read.\\nTo the philosophic reply to this fatalism I can give\\n1 The Will to Believe, p. 150.", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0230.jp2"}, "231": {"fulltext": "PREDESTINATION 215\\nno space in this chapter let it suffice to say that\\nthe answer given by Professor James in the volume\\njust quoted seems to me adequate.\\nWith most of us the testimony of consciousness\\nis probably sufficient. None of us can have any\\nclearer evidence than that of our own conscious-\\nness, and there is none of us who is not every\\nhour conscious of freedom, absolutely sure that\\nhe has the power to do many things which he\\nleaves undone, and to leave undone that which\\nhe is doing. The world is full of possibilities\\nwith which our choices connect themselves we\\nknow that many paiths open before us every day,\\nand that there is vast difference between what we\\nare and what we might have been. The modern\\nscientific determinism, like the old religious pre-\\ndestinism. is the creation of a stark logic which\\nignores fully half of the facts of life. The most\\ndistinguished of living English scientists recently\\nspoke of the demonstrated daily miracle of our\\nhuman free will, as one of the undoubted facts\\nwhich science could not explain but must assume.\\nIt must, however, be said that this grim doctrine\\nhas done some good work in the world. There was\\nnever a hurricane or a flood which did not bring\\nsome blessings to mankind. Systems, like men,\\nhave what the French call the defects of their\\nqualities the best systems have their injurious\\ninfluences, and the worst ones have beneficent in-\\nfluences.\\nIt cannot be denied that Calvinism has strength-", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0231.jp2"}, "232": {"fulltext": "216 WHAT IS LEFT OF THE OLD DOCTRIXES?\\nened the defenses of civil liberty. It has always\\nbeen the enemy of absolutism in the state. It\\nalways stands up for the indiN-idual against hierar-\\nchies and tyi^annies. This man is in the hands\\nof God, it says let him alone I AYho art\\nthou that jndgest another man s servant To his\\nowD master he standeth or falleth. In fact, Cal-\\nvinism made God such a tremendous tyrant that it\\nwas simply compelled to deny and resist all earthly\\ntyrannies. And this has been, historically, a mat-\\nter of immense consequence to the civilization of\\nEui ope and America.\\nDoubtless, also, in the development of the in-\\ndividual character, it has often wrought out the\\nbeautiful results of humility and trust in the divine\\nix)wer. This could not have been gained without\\nemphasizing other attributes of God than that\\nwhich Calvinism makes central but the sense of\\ndependence on God which it cultivates is a source\\nof strength to all who fully experience it.\\nTake the case of Augustine. His theology really\\nsprung from his exj^erience. When his logic got\\nto work upon it. it made a horrible idol out of it\\nbut in its origin it was human and reasonable. It\\nwas his deep exjierience of his own weakness and\\nsinfidness and need that led bim to exalt the di-\\nvine efficiency. His philosophy is only a logical\\noverstatement, which amounts to a caricature, of\\na profound fact. But the fact is there the human\\nneed, the divine bounty. Grace is not what Au-\\ngustine figiu ed it, a vast, all-compelling euergy,", "height": "3352", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0232.jp2"}, "233": {"fulltext": "PREDESTINATION 217\\nwhich overbears and submerges and sweeps away\\nthe human personality in its resistless onset it is\\nrather the helper of our infirmities, the prompter\\nof our better thoughts, the quickening influence\\nthat reinforces all that is best in us and makes iis\\nstrong to achieve and overcome. We are saved by\\ngrace, and grace is help. The greatest fact in the\\ncreation of God is a fact of which this old philoso-\\nphy never gained any adequate conception, it is\\nthe creation of a free human personality. By the\\nside of that, all the wonders of astronomy and phy-\\nsics sink into insignificance. Explain it we cannot,\\nbut here is the fact. The one wonderful thing, as\\nTennyson says, is,\\nNot matter, nor the finite-infinite,\\nBut this main miracle that thou art thou,\\nWith power on thine own act and on the world.\\nHaving endowed man with freedom, God respects\\nthe work of his hands let me rather say the off-\\nspring of his love and force is forever laid aside\\nin appeals to this personality. The claims of rea-\\nson, the impulses of affection, the dictates of right-\\neousness, are the only powers that can rightly con-\\ntrol his action. He is made for virtue, and there\\nis no virtue where there is constraint. The kind\\nof compulsion which the irresistible grace of the\\nold theology assumed is a moral absurdity. Grace\\nis help and every human soul needs help, and\\nmust have it there is no salvation without it.\\nThat is the real truth for which the Old Calvinism\\nstood, the truth which it distorted, by its exaggera-", "height": "3308", "width": "2168", "jp2-path": "howmuchisleftofo00glad_0233.jp2"}, "234": {"fulltext": "218 WHAT IS LEFT OF THE OLD DOCTRINES\\ntions, until it made of God not an almighty Helper,\\nbut an almighty Tyrant. God s sovereignty is not\\nthe sovereignty of force, of will it is the sover-\\neignty of reason, of affection. His sovereignty,\\nsays Dr. Van Dyke, embraces human liberty as\\nthe ocean surrounds an island. His sovereignty\\nupholds human liberty as the air upholds a flying\\nbird. His sovereignty defends human liberty as\\nthe authority of a true king defends the liberty of\\nhis subjects, nay, rather as the authority of a\\nfather tenderly and patiently respects and protects\\nthe spiritual freedom of his children, in order that\\nthey may learn to love and obey him gladly and of\\ntheir own accord. For this is the end of God s\\nsovereignty that his kingdom may come that\\nhis will may be done on earth, not as it is done\\nin the circling of the stars or in the blossoming of\\nflowers, but as it is done in heaven, where created\\nspirits freely strike the notes that blend in perfect\\nharmony with the music of the divine spirit.\\n1 The Gospel for an Age of Doubt, p. 271.", "height": "3356", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0234.jp2"}, "235": {"fulltext": "XI\\nCONVERSION\\nThe fact of degeneration is not disputed. That\\na man may change from good to bad and from bad\\nto worse is universally admitted, and volumes are\\nfilled with scientific reports upon this process of\\ndeterioration. To most persons this is all that\\nheredity means it connotes the transmission of\\nevil traits and tendencies and their downward pull\\nupon the lives by which they are inherited. That\\neasy grade to Avernus has been well surveyed we\\nknow every furlong of it. The popular theology,\\nwith its doctrine of total depravity, has accustomed\\nus, in our study of man, to look for evil and only\\nevil, and that continually we expect to see him\\nsinking deeper and deeper into vice and moral\\nhelplessness. And science, in its study of morbid\\nconditions, has put a great deal of emphasis on the\\nsame tendencies. Degeneration, says Professor\\nHarris, is a stock word of evolution. There is,\\nthen, no occasion for surprise, if reversion and\\ndegeneration appear in the development of the\\nhuman species. Their absence would be surpris-\\ning. There is human as well as plant and animal\\ndegeneracy. Max Nordau borrowed the title of", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0235.jp2"}, "236": {"fulltext": "220 WHAT IS LEFT OF THE OLD DOCTRINES?\\nhis book from evolution. As plants and animals\\nhave diseases which are abnormal, and which im-\\npair or destroy the normal type, so there is moral\\ndisease which invades and corrupts the ideal char-\\nacter. Wiiethcr avoidable or not is a question\\nthat pertains to personality. Whether actual or\\nnot is a question which does not even arise.\\nWhat is the nature of this moral degeneration\\nwhich all of us have witnessed, which some of us,\\nno doubt, have experienced Is it an unconscious\\nchange Is the man wholly passive in the pro-\\ncess If you expose the human body to a malari-\\nous climate, it becomes gradually tainted by this\\nmalarious influence its organs are impaired, its\\nvigor is reduced, its functions are diseased. But,\\nin all this, the body is unconscious and passive it\\nsuffers this injury without contributing to it the\\ninfluence is insidious, but it is an external influ-\\nence the physical degeneration is wrought upon\\nthe body by a force acting from without. Is it\\nthe same with the character Can that be changed\\nfor the worse unconsciously and without a strug-\\ngle? I do not think so. I am aware that bad\\nmoral influences are very insidious, about as subtle\\nas the malaria itself, and that a man who is sur-\\nrounded with selfishness and impurity and mean-\\nness is often very insensibly led along the down-\\nward way by the pressure of the environing evil\\nand 3^et I do not think that it is quite possible for\\nany man to deteriorate without knowing it, without\\nMoral Evolution, p. 274.", "height": "3328", "width": "2260", "jp2-path": "howmuchisleftofo00glad_0236.jp2"}, "237": {"fulltext": "CONVERSION 221\\nhaving a hand in it. For every human being has\\nsome sort of ideal. That makes him a man. He\\nis not merely a thing, pushed along in his devel-\\nopment by forces acting upon him he is a per-\\nson he is a power and always there is lifted uj)\\nbefore him some concej^tion of the man he ought\\nto be. There is no sane human being who does\\nnot see such a vision beckoning him, and who does\\nnot feel that he ought to follow it. The concep-\\ntion of what manhood means may be very crude\\nand defective, but it is there in his mind, and it\\nlays its authority upon him. He cannot help judg-\\ning himself, all the while, by this standard. When=\\never he takes a bad step downward he knows that\\nhe is departing from his ideal he knows that he\\nis unfaithful to the light which he has he knows\\nthat that which is lower is getting the mastery in\\nhim over that which is higher. His Dr. Jekyll is\\nlosing and his Mr. Hyde is gaining control. With\\nPaul he says, The good which I would that I do\\nnot, but the evil which I would not that I practice.\\nWith the old Eomans he cries, Video meliora\\nproboque, deteriora sequor. All literature, all lan-\\nguage, is full of the records of this struggle of the\\nsinking soul which is worsted by the bad environ-\\nment and the bad inheritance and driven further\\nand further away from its own ideal. The point\\nto be noted is that it is more or less of a struggle\\nthat there is always some sense of defeat, and of\\nblame and shame on account of it. The man does\\nnot blame himself for the evil influences that^sur-", "height": "3300", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0237.jp2"}, "238": {"fulltext": "222 WHAT IS LEFT OF THE OLD DOCTRINES?\\nround him, and lie need not blame himself for any\\nbad heredity, but he does blame himself for not hav-\\ning more sturdily resisted these malign influences.\\nIt is not wholly a matter of pressure upon him, and\\nhe knows it. His own choices or failures to\\nchoose his own surrenders to the evil when he\\nmight have fought, and if worst were, died fighting\\nthese are elements in the process which he can-\\nnot hide from himself. He has contributed to his\\nown downfall. He has been unfaithful to his own\\nideals. Doubtless the ideals have been dimmed\\nand lowered by this very infidelity, so that they do\\nnot command him now as once they did, but there\\nis still and always a disparity between what he\\nknows he ought to be and what he is. All this is\\ninvolved in every instance of the deterioration of\\ncharacter. It is something more than a biological\\nor organic degeneration. It is a spiritual degen-\\neration. There is something behind all these in-\\nstincts and impulses and appetites and tendencies\\nwhich judges them all by a standard of its own and\\nsays, I ought I have sinned I am to blame.\\nThat something is weakened and degraded in this\\nprocess of moral degeneration.\\nDegeneration is a fact. Nobody denies it. It\\nis one of the most firmly established facts in the\\nhistory of the race.\\nBut how about regeneration Is that an impos-\\nsibility Is it true that a man may change from\\ngood to bad and from bad to worse, but that he\\ncannot change from bad to good and from good to", "height": "3348", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0238.jp2"}, "239": {"fulltext": "C0X\\\\T:RSI0N 223\\nbetter Is there no sncli thing as stopping in the\\ndownward career, and struggling upward to purer\\nair and better footing There are many, in these\\ndays, who seem to answer this question very posi-\\ntively in the negative. They are inclined to deny\\nthat there can be any such change of character as\\nthat which is described under the terms conversion\\nand regeneration. Dr. James Freeman Clarke,\\none of the most emineot of the Unitarian minis-\\nters, says It is quite common, among Liberal\\nChristians, to doubt the reality or deny the impor=\\ntance of such changes altogetlier. T\\\\ ith them the\\nChristian life consists, not in change, but in pro\u00c2\u00b0\\ngress. In the Christian course. Orthodoxy lays the\\nchief stress on the commencement Liberal Chris-\\ntianity on the progress. The one wishes you to\\nbegin the journey without seeming to care whether\\nyou go forward the other urges you to go for-\\nward, without inquiring whether you have begun\\nto o O. It ouo-ht to be understood that Dr. Clarke\\nthinks both these answers imperfect, but what we\\nare now concerned with is his testimony that there\\nare mam^ of those with whom he is associated who\\ndoubt the reality or deny the importance of the\\nchange known as conversion or regeneration. Such\\ndoubts and denials are very common in circles still\\nfurther removed from the sympathies and activities\\nof the church.\\nXor can we wonder that skepticism has arisen\\nrespecting the reality of such changes. Those who\\n1 Orthodoxy, its Truths and Errors, p. 175.", "height": "3312", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0239.jp2"}, "240": {"fulltext": "224 WHAT IS LEFT OF THE OLD DOCTRINES?\\nwatch the conduct of the multitudes who are an-\\nnually reported as having* passed through these\\nchanges, in connection with the churches, may well\\nindulge this doubt. For it is a melancholy fact\\nthat out of the thousands who every winter are\\ncounted as converts, the great majority appear to\\nfall back very soon into their old ways. No very\\nclear change in their motives, tempers, purposes,\\nseems to have taken place. The experience appears\\nto have had more to do with their emotions than\\nwith their principles of action or their habits of\\nlife. And it must be owned that, in the teaching\\nand administration of all the churches, much more\\nemphasis has generally been put upon certain emo-\\ntional accompaniments of conversion than upon\\nthe change of character. In the first twenty-five\\nyears of my life I passed through a great many\\n^revivals from my eighth year onward, I was in-\\ntensely interested in them I know as well as any\\nhuman being can know what kinds of experiences\\nand effects were emphasized in the preaching and\\nthe revival methods of at least three different de-\\nnominations and it is the simple truth that the\\nmain interest of these meetings was in the emo-\\ntional effects produced by them. If a man was\\nsorely depressed in his feelings for a season, and if\\nthat depression gave way to a feeling of exhilara-\\ntion or elation, it was deemed a clear case of con-\\nversion. The whole machinery of the revival was\\nmanaged with a view to producing these two states\\nof feeling. The success of the revival largely de-", "height": "3352", "width": "2204", "jp2-path": "howmuchisleftofo00glad_0240.jp2"}, "241": {"fulltext": "CONVERSION 225\\npended on the power of the revivalist to play upon\\nthe feelings of his hearers.\\nNow I am far from wishing that religion should\\nbe divorced from emotion, or from denying that\\neven such methods as these do often result in deep\\nand lasting changes of character but I say that\\nthe tendency of much of what has been known as\\nrevivalism has been to exalt the emotional elements\\nof the change unduly, and quite to neglect the\\nproper direction of the intellect, the conscience,\\nand the will and therefore a large proportion of\\nthose swept into the churches on these tides of feel-\\ning are like the seed sown in the rocky places\\nwhich has no deepness of earth to root in, and\\nwhich, when the sun is up, withers away. Our\\ntowns and cities are full of these people. Of\\nthe adult Protestants in America, who are now\\nwholly outside of all church influences, I dare say\\nthat it would be found, if the facts were known,\\nthat a very large majority have been through such\\nan experience as this, in connection with some re-\\nvival. Many of them are now incorrigible skep-\\ntics concerning this change which men call conver-\\nsion. They will tell you that they have been\\nthrough it themselves, and they know that there is\\nnothing in it.\\nAll such facts, and it must be owned that there\\nare too many of them, furnish basis for the doubt\\nand denial with which we are dealing. They do\\nundoubtedly justify us in admitting that there is\\nmuch which goes by the name of conversion and", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0241.jp2"}, "242": {"fulltext": "226 WHAT IS LEFT OF THE OLD DOCTRINES\\nregeneration which is spurious and unreaL But it\\nis not easy to prove a negative of the sort we are\\nconsidering. One could easily show that ninety-\\nnine hundredths of all the ornaments and objects\\nthat look like gold are not gold, that they are\\nbrass or pinchbeck or gilded ware. But that does\\nnot prove that there is no such thing as gold it\\nrather goes to show that there must be such a\\nthing and that it is a very precious thing.\\nLet us go back to the question. Degeneration,\\nwe said, is an undoubted fact. Is it, then, credible\\nthat there can be no such thing as regeneration\\nIs the downward path the only one open to human\\nsouls Is the universe so ordered that a man may\\nfreely go toward ruin, but cannot turn from that\\npath and set his face toward the perfection of his\\nmanhood That would be the utterance of the\\ndismalest kind of pessimism. The fact that man\\ncan deteriorate is a fact that sometimes calls loud\\nfor explanation but if you should couple with\\nthat the belief that improvement is impossible, that\\nthere is no turning back from the downward road,\\nthe stars would be blotted from the sky. No\\nright-minded man would want to live in such a\\nworld as that.\\nThe first reason, then, for believing that it is\\npossible for men to turn from the ways of death to\\nthe ways of life is found in our faith that there is\\na God and that He is good. This is the starting-\\npoint of all our thinking, and it is the one truth, as\\nwe saw in our first lecture, which rests on the firm-", "height": "3348", "width": "2244", "jp2-path": "howmuchisleftofo00glad_0242.jp2"}, "243": {"fulltext": "CONVERSION 227\\nest foundations. If there is a God who knows and\\nloves ns, the ways of life must be open to our feet\\nas well as the ways of death.\\nThe second reason for believing it is that all lit-\\nerature and all language assume the possibility of\\nsuch a change in the direction of human conduct.\\nThe Bible, which, whatever else may be said about\\nit, is by all reasonable men admitted to be the su-\\npreme manual of human conduct, asserts or implies\\non every page that men may cease to do evil and\\nlearn to do well. There is no great epic in the\\nworld s literature which does not rest on this as-\\nsumption. The common speech of men always and\\neverywhere bears witness to it.\\nThe third reason for believing it is that we have\\nseen the thing taking place. We have seen men,\\nunder the influence of the highest motives, with\\nthe expression of trust in God and prayer to Him,\\nturning from evil courses and beginning lives of\\nfaith and virtue. Some of us have the record of\\nscores and hundreds of such cases we have seen\\nthe better life, thus consciously begun, go on with-\\nout interruption till the day of death.\\nThe fourth reason for believing it is the witness\\nof consciousness. We know that we have the\\npower to choose the better life and to struggle\\ntoward it. Even if we are crippled by heredity\\nand borne down by a hostile environment, we can\\nturn our faces upstream and swim against the cur-\\nrent. The voice that bids us cast away our trans-\\ngressions and make ourselves a new heart and a", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0243.jp2"}, "244": {"fulltext": "228 WHAT IS LEFT OF THE OLD DOCTRINES\\nnew spirit, to turn ourselves and live, is a voice\\nthat speaks with authority. Every man knows\\nwhen he hears it that he ought to obey it and be-\\ncause he ought therefore he can. It is not neces-\\nsary to carry the case beyond the court of con-\\nscience. Every one who reads this, and who knows\\nthat he is suffering moral degeneration, knows also\\nthat he ought to stop in that downward career and\\ngo the other way.\\nThe change involves the reenthronement of the\\nideal. The resolve which expresses it is simply\\nthis What I ought to be I will be. Instead\\nof weakly surrendering to the baser impulses, the\\nman resolves that the law of his mind, the ideal,\\nand not the law in his members, shall rule his\\nlife. In fact, it is simply a struggle to regain lost\\nmanhood and womanhood. Degeneratiou has been\\nroino: on the character has fallen awav from the\\nmanly or womanly type the determination is to\\nstop this process of waste and destruction, to re-\\ncover what has been lost, to rebuild what is falling\\ninto decay.\\nDoubtless, when this becomes a serious purpose,\\nthe question will soon arise what manner of man\\nI ought to be. If the ideal has been dimmed by\\ndisobedience we desire to have its beauty restored.\\nThere is no use in aiming at anything below the\\nbest. The ideal must be perfection. We may\\nDot reach it, but we must aim at nothing below it.\\nBe ye therefore perfect, is the only command\\nthat is ever heard by the awakened moral nature", "height": "3328", "width": "2244", "jp2-path": "howmuchisleftofo00glad_0244.jp2"}, "245": {"fulltext": "CONVERSION 229\\nturning away from the evil. To accept any lower\\nstandard is to stultify conscience and make failure\\ncertain. Suppose the draughtsman should say,\\nI will not try to make this straight line perfectly\\nstraight, or this circle perfectly round suppose\\nthe builder should say, I will not try to build\\nthis wall or this column perfectly perpendicular.\\nDoubtless there will be imperfections in all this\\nwork if the workman do his best but perfection\\nis the only thing he can try for. It is just so with\\ncharacter. The man who knows that he has been\\nsinking below himself feels that there is no salva-\\ntion for him except as he rises above himself.\\nAnd no man can lift himself by taking hold of\\nhimself. He must take hold of something above\\nhim. His own imperfections afford him neither\\npattern nor inspiration. He must lay hold on the\\ninfinite perfection.\\nThus it is that it becomes the logical, rational,\\nnatural thing for the man who turns from the\\ndownward path to turn to God. Any man who\\nbelieves in God must turn to God when he turns\\nfrom sin. In the far country, his first sane thought\\nis of his Father s house, and his first right word is,\\nI will arise and go to my Father. For any man\\nwho believes in God, turning from wrong and turn-\\ning to God are one and the same thing. For\\nany man who believes in God, I say but of\\ncourse I mean any man who believes in the God\\nthat you and I have been taught to believe in.\\nThere are gods many and lords many the God of", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0245.jp2"}, "246": {"fulltext": "230 WHAT IS LEFT OF THE OLD DOCTRINES?\\nwhom from our childhood we have been taught is\\nthe God and Father of our Lord Jesus Christ.\\nIt is from Him that we have learned what we\\nknow about God it is the conception that He has\\ngiven us which arises in our thought whenever we\\nbegin to think of that infinite perfection which\\nlays its commands upon us. Be ye therefore\\nperfect even as your Father in heaven is perfect.\\nHe is one who loves us all, even the unthankful\\nand the evil who meets the returning prodigal a\\nlong way off who follows the wanderer into the\\nwilderness and brings him home. It is our belief\\nthat the Infinite Perfection is Infinite Compas-\\nsion which makes it possible to repent and return\\nfrom our evil ways. And we have been made to\\nbelieve this by the Lord Jesus Christ. This is the\\nscientific, the historical fact, as Professor Harris\\nhas told us Only one answer can be given to\\nthe question how the belief in God s character was\\ncreated. It came from Jesus and it was from the\\nlife even more than from the words of Jesus.\\nAll that came to the surface in expression, words\\nspoken, deeds done, endurance of indignities, brav-\\ning of ignominious death, all welled up out of\\nhis consciousness of God the Father living in him,\\nspeaking and working through him, shining out in\\nthe relation of Fatherhood and Sonship. This is\\nhow the belief in God s Fatherhood came to the\\nworld. He vitalized it, just by being in the world\\nand living out that life of unbroken union with the\\nFather. Looking abroad we are confused. Look-", "height": "3348", "width": "2248", "jp2-path": "howmuchisleftofo00glad_0246.jp2"}, "247": {"fulltext": "CONVERSION 231\\ning at him we see God in tlie character of love.\\nThe Fatherhood of God, with all it involves, with\\nthe faith and hope it inspires, was given to the\\nbelief of men in that personality whose life was\\nrooted in God and whose teaching, service, suffer-\\ning, and triumph expressed the very character of\\nGod. As Jesus is in character so God is. All\\nthis has implications concerning the person of\\nChrist which need not now be considered. But\\nJesus did make men believe that God is a good\\nand loving Father, who welcomes them, however\\nbad they may have been, when they return to\\nhim with penitence and trust as little children.\\nJesus is the point of connection between men and\\nGod. The divine life flashes through him, becomes\\nvisible in his perfect humanity, and thrills into\\nthe life of men. With one hand he clasps the\\nhand of man with the other he clasps the hand of\\nGod, and transmits the life of God to man.\\nMark you, I am not saying that no man ever\\nfound his way to the Father except through Jesus\\nChrist in every nation devout and penitent souls\\nfind Him, and trust in Him I am only saying that\\nfor you and me Jesus Christ has been the revealer,\\nthe mediator. Our conceptions of God have come\\nthrough him. Others, I do not doubt, may have\\nseen the glories of the great Salon Carre in the\\nLouvre by rushlight, or torchlight, or lamplight\\nI know that I saw them by sunlight, and I doubt if\\nthere can be any better light in which to see them.\\n1 M(yral Evolution, p. 314.", "height": "3300", "width": "2140", "jp2-path": "howmuchisleftofo00glad_0247.jp2"}, "248": {"fulltext": "232 WHAT IS LEFT OF THE OLD DOCTRINES\\nAnd you and I, whether we know it or not, whether\\nwe wish it or not, have learned what we know about\\nGod through Jesus Christ. It is through Him\\nthat we have been made to believe in the divine\\ncompassion, and are filled with the hopes of divine\\nhelp and succor when we turn from our evil ways.\\nI have used the two words, conversion and re-\\ngeneration, interchangeably, as if they meant the\\nsame thing. I have done so because in our expe-\\nrience there is no possibility of distinguishing them.\\nConversion, if we must make a distinction, signifies\\nthat part of the cliange which has to do with our\\nown conscious purposes and choices. Regeneration\\ndescribes the divine influences which act upon us,\\nsoftening our hearts, awakening our consciences,\\narousing our nobler feelings. When the Prodigal\\nsat there musing in the fields, and the thought of\\nhis home and his father was borne into his heart,\\nand he saw how willful and foolish he had been,\\nthe work of regeneration was going on within him\\nand when he said, I wiU arise and go unto my\\nfather, that was conversion.\\nWhich of these is first in the order of grace? I\\nsuppose that regeneration must be, because God is\\nfirst in everything He is the Author of all life it\\nis in Him that we live and move and have our\\nbeing. But in the order of experience there is\\nneither first nor last. No man is regenerated till\\nhis own will has responded to the divine influence\\nno man can be converted without the aid of the\\ndivine spirit any more than he can see without", "height": "3328", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0248.jp2"}, "249": {"fulltext": "CONVERSION 233\\nlight or breathe without air. Which is the first\\ncondition of fire, fuel or flame It is difficult to\\nsee how there can be fire without somethins^ to\\nburn, or how the fuel can burn until the flame or\\nthe spark is brought to it. Each is conditional for\\nthe other.\\nBut the action of this divine Spirit, which re-\\nstores our souls, which gently leads us back from\\nour wanderings into the ways of life, is silent and\\nsubtle and manifold in its workings. It is the\\nSpirit of life and life has just as many ways\\nof coming to light, just as many types and forms\\nand manifestations in the spiritual world, as in the\\nphysical world. Some people think that the pro-\\ncess of conversion is a stereotyped routine that\\nthere is a mill to go through, and that everybody\\nmust go in at the hopper and come out at the\\nshoot that unless you have had the regulation\\nexperience your conversion is not genuine. There\\nare many to whom it is incredible that any man\\nshould begin to live a new life without going\\nthrough a course at the mourners bench. Yet\\nJesus says that the influence of the Spirit upon the\\nhuman soul is like the summer wind, whicli blow-\\neth where it listeth, and thou canst not tell whence\\nit Cometh nor whither it goeth, subtle, myste-\\nrious, unobserved in its silent approaches. By a\\nthousand different avenues it finds its way into our\\nlives. Something makes us serious and thought-\\nful the shadow of a divine discontent falls gently\\nupon the landscape of our thought the unworthi-", "height": "3312", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0249.jp2"}, "250": {"fulltext": "234 WHAT IS LEFT OF THE OLD DOCTRINES\\nness of our aims, the poverty of our gains begin to\\ntrouble us visions of a larger and nobler life pass\\nbefore us, beckoning and calling. Such thoughts\\nmay come as we muse alone at the eventide, look-\\ning away to the fading light in the western sky\\nand to the steadfast stars above us. They may\\ncome to us as we walk the prowded streets and scan\\nthe eager faces, and think how many are seeking\\nthe good of life and how few there be that find it.\\nThey may come to us in some moment of defeat,\\nwhen we are suddenly made aware of pov/ers wasted\\nand ambitions gone astray. They may come to us\\nthese heavenly visitants in the hour of be-\\nreavement\\nWith silence only as their benediction,\\nGod s ang els come,\\nWhere in the shadow of a deep affliction\\nThe sonl sits dumb.\\nBut most often, I think, the new desires for better\\nlife are kindled in us by the touch upon our lives\\nof some nature purer and better than our own,\\nwhich reproves us, and charms us, and inspires us\\nwith new hope. The divine Spirit may reveal the\\nChrist to us in many ways, but most of us have\\nseen him first in some good man or woman. The\\nlife is the light of men always was, and ever\\nshall be. There is regenerating power in holy hu-\\nman lives. This is the way God means to convey\\nhis grace, by living epistles, from parent to child,\\nfrom teacher to pupil, from lover to lover, from\\nfriend to friend. There is a subtle energy in high", "height": "3348", "width": "2252", "jp2-path": "howmuchisleftofo00glad_0250.jp2"}, "251": {"fulltext": "CONVERSION 235\\nspiritual character, the effluence of which is deeply\\nfelt by all who come within its sphere. The great\\npoets have all felt this, none more deeply than\\nBrowning. His poetry says everywhere. Professor\\nCorson tells us, that through conversion, through\\nwheeling into a new centre its spiritual system, the\\nsoul attains to saving truth. Perhaps the most\\nstriking instance of this in Browning s poetry is\\nshown us in the character of Caponsacchi, in The\\nRing and the Book. This gay young priest,\\nwith none too keen a conscience, and with all his\\nthoughts of life and conduct perverted by the low\\nstandards of his brother ecclesiastics, is brought\\ninto close touch with Pompilia, the whitest, purest,\\nwomanliest soul in all fiction, and the regenerating\\neffect of her life upon his is one of the most beauti-\\nful incidents in literature. The story, as Capon-\\nsacchi himself tells it, admits us, as Corson says,\\nto the very heart of Browning s poetry, admits\\nus to the great Idea which no other poet\\nhas brouo ht out with the same deOTee of distinct-\\nness, the great Idea which may be variously\\ncharacterized as that of soul-kindling, soul-quicken-\\ning, adjustment of soul-attitude, regeneration, con-\\nversion, through personality.^ Pompilia had\\nlaid her commands on this stranger, calling him as\\na true knight of God to deliver her she had\\ngreatly trusted and honored him the subtle en-\\nergy of her pure soul had struck through and trans-\\nfigured his, and he passed from her presence into\\n1 Introduction to Browning s Poetry, p. 59.", "height": "3308", "width": "2168", "jp2-path": "howmuchisleftofo00glad_0251.jp2"}, "252": {"fulltext": "236 WHAT IS LEFT OF THE OLD DOCTRINES\\nnewness of life. Thus he tells the judges what\\nhappened\\nThought nay, Sirs, what shall follow was not thought\\nI have thought sometimes, and thought long and hard.\\nI have stood before, gone round a serious thing.\\nTasked my whole mind to touch and clasp it close,\\nAs I stretch forth my arm to touch this bar.\\nGod and man, and what duty I owe both,\\nI dare to say I have confronted these\\nIn thought but no such faculty helped here.\\nI pat forth no thought, powerless, all that night\\nI paced the city it was the first Spring.\\nBy the invasion I lay passive to,\\nIn rushed new things, the old were rapt away\\nAlike abolished the imprisonment\\nOf the outside air, the inside weight o the world\\nThat pulled me down. Death meant, to spurn the ground)\\nSoar to the sky, die well and you do that.\\nSirs, I obeyed. Obedience was too strange,\\nThis new thing that had been struck into me\\nBy the look o the lady, to dare disobey\\nThe first authoritative word. T was God s.\\nI had been lifted to the level of her.\\nCould take such sounds into my sense. I said\\nWe too are cognizant o the Master now\\nShe it is bids me bow the head how true,\\nI am a priest I see the function here\\nI thought the other way self-sacrifice\\nThis is the true, seals up the perfect sum.\\nI pay it, sit down, silently obey.\\nFrom this hour the man is changed he makes\\nyou see and feel that old things had passed away\\nthat all things had become new the work had\\nbeen wrought in him by the transforming power of\\na high and pure personality.", "height": "3328", "width": "2248", "jp2-path": "howmuchisleftofo00glad_0252.jp2"}, "253": {"fulltext": "CONVERSION 237\\nBrowning is not, you see, afraid of spiritual\\ncrises. He believes in them. He thinks that no\\nbetter thing can happen to a man than to be\\nroused, startled, shaken out of himself by some\\ngreat experience. So he sings\\nOh, we re sunk enoug-h here, God kuows\\nBut not quite so sunk that moments,\\nSure though seldom, are denied us.\\nWhen the spirit s true endowments\\nStand out plainly from its false ones,\\nAnd apprise it if pursuing\\nOr the right way or the wrong way,\\nTo its triumph or undoing,\\nThere are flashes struck from midnights.\\nThere are fire-flames noondays kindle.\\nWhereby piled-up honors perish,\\nWhereby swollen ambitions dwindle,\\nWhile just this or that poor impulse,\\nWhich for once had play unstifled,\\nSeems the sole work of a lifetime,\\nThat away the rest have trifled.\\nIt is in these critical hours of our experience that\\nnew conceptions of the meaning of life come to us,\\nand we are renewed in the spirit of our minds.\\nSuch is the verdict of a great master of the lore\\nof the spirit. With Mr. Browning, says Ed-\\nward Dowden, the moments are most glorious\\nin which a resolution that changes the current of life\\nhas been taken in reliance upon that insight which\\nvivid emotion bestows; and those periods of our\\nhistory are charged most fully with moral purpose\\n1 Cristina.", "height": "3288", "width": "2124", "jp2-path": "howmuchisleftofo00glad_0253.jp2"}, "254": {"fulltext": "238 WHAT IS LEFT OF THE OLD DOCTRINES?\\nwhich take their direction from moments such as\\nthese.\\nIf these things are so, it is not only true that\\nthere is such a thing as conversion, but it is prob-\\nable that it is a much more common thing, a much\\nmore homely and reasonable thing, than we have\\nsometimes supposed. It is not only in the sanctu-\\nary and before the altar that this great experience\\ncomes to us. It may come even to the infant, ly-\\ning on its mother s breast, and looking into her\\nface. By the mother s holy love, the child s soul\\nmay be transfigured, its tendencies to selfishness\\nand animalism checked, its better impulses rein-\\nforced. More is done. Dr. Bushnell says, to fix\\nthe moral and religious character of children be-\\nfore the age of language than after. The shrine\\nat which most true conversions occur is the mo-\\nther s knee. But there are numberless other ex-\\nperiences in which the same transforming in:^uence\\nfalls upon the life, and changes the current of its\\nthoughts and purposes, arresting the processes of\\nmoral decay, and turning the soul toward the firm\\nchoice of its own ideal. I am fain to believe that a\\ngreat many men and women, whose names are not\\nwritten on the rolls of the churches, have known\\nthe substance of this change which we call conver-\\nsion, and are following the leadings of God s spirit\\ntoward the goal of perfect manhood and woman-\\nhood.\\nYet I am equally convinced that there are many\\nmen and women who have not as yet passed", "height": "3348", "width": "2252", "jp2-path": "howmuchisleftofo00glad_0254.jp2"}, "255": {"fulltext": "CONVERSION 239\\nthrough it, and to whom it is the one thing needful.\\nSome of them are members of the church and some\\nare not. But the one thing that seems clear con-\\ncerning them is that degeneration is the word that\\nbest describes them. They are becoming less truth-\\nful, less honorable, less pure, less kind, more reck-\\nless, more self-indulgent, more absorbed in things\\nof the earth. They are going in this downward\\nroad against the protest of their own better na-\\ntures, against the strivings of the Spirit of God.\\nWhat they need is conversion. Culture will never\\ndo they must stop short in the road they are\\ntraveling and go the other way. They must re-\\nenthrone the ideal to which they have so long been\\ndisobedient. They must highly resolve that hence-\\nforth the law of the mind, and not the law of the\\nmembers, shall bear rule in their lives, that by\\nGod s grace they will become the men and women\\nthat they ought: to be. They went down by sur-\\nrendering, they must go up by fighting. They\\nmust call on Him who has kindled this desire in\\ntheir hearts to help them in realizing it. And\\nthey must put themselves into an environment that\\nwill feed and stimulate the better elements of their\\nlives instead of the baser ones. For all who will\\ndo this there is life and hope and the promise of\\nvictory.", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0255.jp2"}, "256": {"fulltext": "XII\\nTHE MEANING OF BAPTISM\\nWhat is the use of the sacraments is the\\nquestion now before us.\\nA sacrament sacramentum in the Roman\\nusage sometimes signified the oath taken by sol-\\ndiers at the time of their first enlistment, and some-\\ntimes a sum of money deposited as security with a\\ncourt by a suitor in entering upon litigation. The\\nunsuccessful litigant forfeited this deposit to sa-\\ncred uses. This was the word which, in the West-\\nern Church, was applied to certain ceremonials of\\nreligion. It 73 not easy to connect the Latin word\\nwith the Christian rite perhaps the notion of a\\nvow or pledge was in the minds of those who first\\nspoke of these ceremonies as sacraments. The\\nword is not in the New Testament I am not sure\\nat what date the Christians first began to use it.\\nIn the Greek provinces this word was not used.\\nMysterioii was the name which the Greek\\nFathers applied to these solemnities. That word\\ndenoted any secret which had been revealed, and\\nespecially the secret religious ceremonies practiced\\nin the worship of the gods of Greece. Thus, in\\nthe earlier days, the Greek Christians described as", "height": "3356", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0256.jp2"}, "257": {"fulltext": "THE MEANING OF BAPTISM 241\\nmysteries what the Latins then knew, and we now\\nknow, as the sacraments.\\nIn the early church it would appear that but\\ntwo of these rites possessed a sacramental charac-\\nter as the ecclesiasticism developed itself, others\\nwere added until no less than seven sacraments\\nwere recognized, baptism, confirmation, the eu-\\ncharist, penance, extreme unction, holy orders, and\\nmatrimony. The Reformation reduced the number\\nof sacraments to the original two observed by the\\napostolic churches, baptism and the Lord s Supper.\\nThe twenty-fifth of the English Articles of Reli-\\ngion says There are two sacraments ordained of\\nChrist our Lord in the gospel, that is to say. Bap-\\ntism and the Supper of the Lord. Those five\\ncommonly called sacraments, that is to say. Con-\\nfirmation, Penance, Orders, Matrimony, and Ex-\\ntreme Unction, are not to be counted as sacraments\\nof the gospel, being such as have grown partly out\\nof the corrupt following of the Apostles, partly are\\nstates of life allowed in the Scriptures, but yet\\nhave not like nature of sacraments with Baptism\\nand the Lord s Supper, for that they have not any\\nvisible sign or ceremony ordained of God. This\\nis a fair statement of the attitude of the Reformed\\nChurches toward this question of the number of\\nsacraments. We are speaking for the Reformed\\nChurches, and are considering therefore only those\\nwhich they recognize.\\nThe origin of baptism, to which at the present\\ntime we shall confine our study, is not altogether", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0257.jp2"}, "258": {"fulltext": "242 WHAT IS LEFT OF THE OLD DOCTRINES\\nclear. That it was adopted from the first as the\\ninitial rite, by which men were received into the\\nChristian society, is not doubted. This initiation\\nwas accompanied by the application of water, in\\nsome way, to the person. But this ceremony was\\nnot invented for the Christian community. It was\\nborrowed or adapted from something that had\\npreviously existed. This is almost the universal\\nfact. The forms of ecclesiastical usage, the forms\\nof ritual, are rarely manufactured out of whole\\ncloth like political and social usages and forms\\nthey are generally taken over from previous sys-\\ntems and altered somewhat to suit present needs.\\nThese ceremonial usages are largely the product of\\nevolutionary forces, growths whose beginnings we\\ncan find in the earliest ages and often connected\\nwith crude ideas and barbarous lives.\\nCurious minds, says Professor Allen, may\\nseek to antedate the origin of these venerable rites,\\ncarrying it back into pre-Christian ages, even to\\nsavage customs before the beginning of history.\\nBut we must learn to outgrow the fallacy that the\\norigin of a custom neutralizes its validity for cer-\\ntainly no cruder, grosser origin could be demon-\\nstrated than is now set forth by the scientific prin-\\nciple of evolution for the origin and descent of\\nman. If Jews or heathens can be shown to have\\nanticipated such rites as these it only confirms their\\nsignificance. We have got beyond the old apolo-\\ngetic which sought to prove that Christianity in\\nits doctrines or ethics or practice was something", "height": "3328", "width": "2240", "jp2-path": "howmuchisleftofo00glad_0258.jp2"}, "259": {"fulltext": "THE MEANING OF BAPTISM 243\\nentirely new to the world. Its coincidences with\\nolder religions or older ethical systems are so many\\nfresh illustrations of its truth.\\nThe immediate historical connection of Christian\\nbaptism is with the baptism of John the forerun-\\nner. John s baptism was primarily a baptism of\\nrepentance it signified the putting away of the\\nold sins, and the cleansing of the life but it must\\nhave meant more than this, or Jesus would not\\nhave submitted to it. It must have possessed a\\nsocial as well as an individual significance. I think\\nthat it denoted the formation of a new society to\\nwhich by this simple ceremonial men were admit-\\nted. Probably the meaning of it was that the whole\\npeople had become so defiled and perverted in\\nthought and life that a new Israel, a spiritual\\nIsrael, must be called forth and consecrated, and\\nthis was the form of admission into the new society,\\nthe kingdom of heaven. The baptism of Jesus\\nwas his initiation into this new society, of which he\\nwas indeed the head, but of which he would also\\nbe a member, identified with his brethren, and not\\nseparate from them. So that Christian baptism is\\nthus really a continuation of John s baptism, a de-\\nvelopment out of it, carrying over the same central\\nidea and adding to it other and higher concep-\\ntions.\\nWe are expressly told that our Lord himself\\nnever baptized. His disciples were attached to him\\nby no ceremonies or formalities whatever. Yet\\n1 Christian Institutions, p. 400.", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0259.jp2"}, "260": {"fulltext": "244 WHAT IS LEFT OF THE OLD DOCTRINES\\nv\u00c2\u00bb^hen, in Jerusalem, on and after Pentecost, ad-\\nherents were added to the Christian community,\\nbaptism was administered to them. That was the\\nceremony by which they signified their intention of\\nbeing known as his followers. The apostles pro-\\nclaimed this as requisite for enrollment in the new\\ncommnnity.\\nThis initiatory rite involved two ideas (1) The\\ncandidates were baptized in the name of Jesus\\nChrist. This implied a confession of faith in him\\nas the Messiah and a vow of loyalty to him. His\\nname was named upon them they owned that\\nthej were his men they wore his favors they\\nwished to be counted among his followers. Bap-\\ntism was the sacramental oath of their enlistment\\nin his service. (2) They were also baptized for\\nthe remission of sins. This was quite in keeping\\nwith all the Jewish ideas connected with the rites of\\npurification. Such a symbolical cleansing from past\\noffenses was part of their own ritual. Doubtless\\nthe one great sin from which baptism on the day\\nof Pentecost signified the absolution was the sin\\nof putting to death the Messiah. But doubtless,\\nalso, they understood that with this sin they must\\nseek to be cleansed from all their other transgres-\\nsions, to turn over a new leaf, and begin life\\nafresh. This is that appeal of a good conscience,\\nwhich Peter says that baptism is the application\\nto the body of pure water signified the desire to\\nbe cleansed from all filthiness of the flesh and\\nthe spirit, and the faith that those who thus iden-", "height": "3352", "width": "2260", "jp2-path": "howmuchisleftofo00glad_0260.jp2"}, "261": {"fulltext": "THE MEANING OF BAPTISM 245\\ntified themselves in heart and life with Jesus\\nChrist would obtain from him the inspiration and\\nhelp by which they should gain this inward purity.\\nSeveral interesting facts come to light as we\\nstudy the customs of the early Christians in the\\nlight of all the new learning. The exploration of\\ndocuments and monuments has made some thinsfs\\nplain wMch were formerly in doubt. There seems\\nto be little question that the Christians of the ear-\\nliest times usually baptized by immersion. There\\nwas no hard and fast rule about it, but that mode\\nwas preferred. The references to the ordinance in\\nthe earliest writers bear this interpretation. One\\nof the best and most authoritative sources is that\\nlittle book entitled The Teaching of the Twelve\\nApostles, which was discovered and published only\\na few years ago. This book was written as early as\\nthe middle of the second century, not more than\\nfifty years after the death of the Apostle John, and\\nit gives a clear account of the observances of the\\nChristians of that time, in the form of specific di-\\nrections to the churches and their ministers. Its\\nwords about ba23tism are as follows\\nNow concerning baptism, thus baptize ye hav-\\ning first uttered all these things [having repeated\\nthe rules of conduct by which Christians must gov-\\nern their lives] baptize into the name of the\\nFather and of the Son and of the Holy Spirit, in\\nrunning water. But if thou hast not running\\nwater, baptize in other water and if thou canst\\nnot in cold, then in warm. But if thou hast neither,", "height": "3308", "width": "2116", "jp2-path": "howmuchisleftofo00glad_0261.jp2"}, "262": {"fulltext": "246 WHAT IS LEFT OF THE OLD DOCTRINES\\npour water upon the head thrice, into the name of\\nFather and Son and Spirit.\\nThis makes it clear that the preference of these\\nearly Christians was for baptism by immersion in\\na river the use of a baptistery or tank would not\\nhave seemed good to them, though it would have\\nbeen allowed if no stream were accessible and\\nso would the method of affusion when that was\\nmore convenient. The decisive fact is that the\\nmode ivas not imperative any reverent applica-\\ntion of water to the body answered the require-\\nments of these sensible believers. Naturally, as\\nmen s conceptions became broader and more spir-\\nitual, less and less emphasis would be placed on\\nthat which was merely outward. The question\\nof the mode became more and more a question of\\nindifferency. The further general adoption of\\naffusion resulted from putting less emphasis on\\nthe external form.\\nIt is also probable that the baptism of infants\\nwas unknown in the days of the apostles. The\\nsupposed references to infant baptism in the New\\nTestament are dubious, and the arguments which\\nseek to show that it must have taken the place\\nof the Jewish rite of circumcision are far from con-\\nclusive. There is not a hint of it in the Teach-\\ning of the Twelve Apostles. It is possible,\\nsays Professor Allen, that infant baptism was\\npracticed to some extent from the first, or even\\nthat it was administered by the apostles. But\\nthere is no demonstrative evidence on this point to", "height": "3360", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0262.jp2"}, "263": {"fulltext": "THE MEANING OF BAPTISM 247\\nwhich we can appeal. That the prevailing custom\\nin the early church was adult baptism is admitted.\\nEvidence that a change was taking place is abun-\\ndant in the third century. Even among Chris-\\ntian households, says Dean Stanley, the in-\\nstances of Chrysostom, Gregory, Nazianzen, Basil,\\nEphrem of Edessa, Augustine, Ambrose, are\\ndecisive proofs that [the baptism of infants] was\\nnot only not obligatory, but not usual. All these\\ndistinguished personages had Christian parents,\\nand yet were not baptized until they reached matu-\\nrity. 2\\nBy many persons this admission will be regarded\\nas decisive evidence that the practice of infant\\nbaptism is not warranted in the modern church.\\nBut this is not clear, ^e are doing a great many\\nthings to-day that those Christians of the first cen-\\nturies never dreamed of doing we ought to have\\na much larger conception of the meaning of Chris-\\ntianity than they ever had. Perhaps the admis-\\nsion of children to baptism may be due to a higher\\nand truer view of the Christian society than was\\nvouchsafed to them.\\nWe must not, however, deny that some supersti-\\ntious and unworthy reasons were mingled with the\\nhigher and nobler ones in bringing about this\\nchanofe. In truth the little children have had a\\ngreat deal to do, in one way and another, with the\\ndevelopment of our theology and our ethics our\\n1 Christian Institutions, p. 406.\\n2 Christian Institutions, p. 24.", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0263.jp2"}, "264": {"fulltext": "248 WHAT IS LEFT OF THE OLD DOCTEIXES?\\nrelation to them Las brought out some of the worst\\nas well as some of the best traits of human nature,\\nand some of the darkest as well as some of the\\nbrightest phases of siDeculative thought.\\nDuring these early Christian centuries infanti-\\ncide was fearfully prevalent throughout the Eoman\\nempire, and it is at least possible that the belief\\nin the damnation of infants was strengthened by a\\nChristian instinct which strove to suppress this\\nhorrible crime. The Christian who reproved his\\nheathen neighbor for putting his little child to\\ndeath would naturally magnify the injury to the\\nchild by emphasizing the misery to which it was\\nconsigned after death. And this deepening sense\\nof possible peril to the little children may well\\nhave led to the practice of infant baptism. Doubt-\\nless, too, the gradual growth of the belief in the\\nsaving efficacy of baj^tism had much to do with\\nthe introduction of the baptism of infants. Augus-\\ntine it was who, by his tremendous logic, forced\\nboth these beliefs upon the church. That infants\\nwere doomed to eternal death for Adam s sin and\\nthat baptism is indispensable to salvation were\\nideas with which he darkened the mind of the Chris-\\ntian church for a thousand 3 ears and more. Un-\\nder the spell of this horrible doctrine parents has-\\ntened to present their children at the font. This\\nwas not indeed any guarantee of their salvation\\nfor Augustine s dreadful decree of predestination\\nstill huno^ its black shadow over them. Xo infant\\ncould be saved who was not baptized but it was", "height": "3360", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0264.jp2"}, "265": {"fulltext": "THE MEANING OF BAPTISM 249\\nfar from being true that all baptized infants were\\nsaved. God s electing grace never went outside\\nthe visible church to save any one, infant or adult\\nhis range of choice was strictly limited to those\\ninside the church all outside were reprobate,\\nwhether or no among the baptized, he exercised\\nhis sovereign prerogative, and saved such of them\\nas He was pleased to save. Children might not be\\nsaved if they were baptized, but could not be unless\\nthey were baptized. It was the prevalence of this\\nbelief that made infant baptism universal in the\\nchurch after the middle of the fifth century.\\nAugustine s doctrine of predestination was con-\\nsiderably modified by the Catholic theologians in\\nlater years but his doctrine that baptism is in-\\ndispensable to salvation has held its ground in the\\nEomau Catholic Church to this day. It is not now\\nbelieved by good Catholics that unbaptized infants\\ndying in infancy are tormented in hell fire they\\nare consigned to an abode of comparative comfort\\nbut they are forever excluded from the presence of\\nGod. And the belief of the extreme High Church\\nparty in the Anglican Church is, I believe, sub-\\nstantially the same.\\nAll this is very melancholy. To believe that the\\nFather in heaven can permit the little ones who\\nare taken out of this world before they come to\\nvears of discretion to be forever exiled from his\\npresence because of the neglect or the ignorance of\\ntheir parents, because no consecrating drops of\\nwater have fallen upon their foreheads, is to take", "height": "3304", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0265.jp2"}, "266": {"fulltext": "250 WHAT IS LEFT OF THE OLD DOCTRINES?\\na strange view of his character. And so far as the\\nprevalence of a belief like this has tended to bring\\nabout the change from the adult baptism of the\\napostolic days to the infant baptism of later days,\\nwe may deplore the means, whatever we may say\\nof the end.\\nIt is, however, true that God often makes the\\nwrath of man to praise Him and the modern prac-\\ntice may be a good one, even though the paths\\nwhich have led to it are dark and tortuous. Most\\nof those who in these days present their children\\nat the font for baptism do so, not because they\\nhave any fear that the omission of the rite will con-\\nsign their children to perdition, but for other and\\nfar worthier reasons. And I suppose that even\\nwhile the black spectre of infant damnation was\\nfilling the minds of believers with terror, there was\\ngrowing in the church a larger conception of the\\nrelation of men to one another and to God, which\\nmade way for the admission of the children to the\\nrights and privileges of the Christian church.\\nAdult baptism, says Professor Allen, stood\\nfor the principle of individualism, demanding in-\\ntelligence as the condition of repentance and faith\\nand the personal vow of obedience as the ground\\nof its proper administration. But the social aim\\nof the chui ch, looking to the welfare of all, taking\\nmen in their collective capacity as a whole, the\\nneed for an institution representing the solidarity of\\nthe Christian world in its common hopes and fears\\nthis necessity influenced the transition from", "height": "3360", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0266.jp2"}, "267": {"fulltext": "THE MEANING OF BAPTISM 251\\nadult to infant baptism. The principle of individ-\\nualism, the characteristic of the church of the first\\nthree centuries, was passing into desuetude. The\\nchurch had a work to do for the people which they\\ncould not do for themselves. The obligation of\\nhumanity to the church became universal. It was\\nto become no longer a question of joining the\\nchurch, as the expression goes the union of indi-\\nviduals no longer created the church. The world\\nof man was henceforth to be created within the\\nchurch infants from their birth were to be re-\\nceived into its fold. The transition at least bore\\nwitness to the faith that all men were capable of\\nreceiving a divine nurture, and that education is\\nthe divine method of evoking the image of God in\\nman.\\nIt is this idea of the solidarity of the generations\\nwhich finds expression in the ordinance of infant\\nbaptism. It is the idea that families ought to be\\nChristian, and not individuals merely that there\\nis an organic social bond which Christianity should\\nrecognize and sanctify. It is the idea that the\\nChristian community is one in which the whole\\nhousehold should be included that it is not a so-\\nciety which takes in parents and leaves out their\\nlittle children.\\nIn the Society of Friends every one born of par-\\nents belonging to the Society is a birthright mem-\\nber. That is the idea which lies at the foundation\\nof infant baptism, though it has not been so frankly\\n1 Christian Institutions, p. 407.", "height": "3296", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0267.jp2"}, "268": {"fulltext": "252 WHAT IS LEFT OF THE OLD DOCTRINES\\navowed as it ought to have been. Is it not true\\nthat the children of Christian parents should have\\na birthright membership in the Christian commu-\\nnity, in the kingdom of heaven Are they not\\nheirs of the kingdom? And should not the fact\\nof their inheritance be solemnly recognized and\\ndeclared\\nThe state recognizes and affirms the fact that\\nour children are organically connected with it.\\nThat parents should be members of the common-\\nwealth while their children are aliens would be an\\nintolerable conception. The children are not called\\non to perform all the duties of citizenship until they\\nhave attained to a certain age but the rights and\\nprivileges of citizenship are theirs from the moment\\nof their birth. The youngest infant of either sex\\nin this city is just as much a citizen of Ohio and\\nof the United States as is Governor Bushnell or\\nPresident McKinley. The state is thus, in every\\ntheory of her constitution, in the whole practice\\nof her administration, the mother of all the chil-\\ndren born within her jurisdiction. Shall the church\\nbe less motherly than the state\\nThis, I say, is the real belief which underlies the\\nmodern practice of infant baptism. It is the belief\\nthat the constitution of the Christian common-\\nwealth ought to be such that children should be\\nrecognized as forming a part of it. For I do\\nnot think that there is any intelligible theory of\\ninfant baptism which does not recognize the bap-\\ntized children as members of the Christian Society,", "height": "3348", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0268.jp2"}, "269": {"fulltext": "THE MEANING OF BAPTISM 253\\njust as truly members as the children are citizens\\nof the commonwealth not yet fully entered into\\nall the obligations of membership, but fully en-\\ntitled to all the privileges of membership. It is\\nwell that they should be called upon, when they\\nare old enough to understand what it means, to\\ncome forward and assume for themselves these\\nobligations but let them feel from their earliest\\nchildhood that they are not outside the fellowship\\nof the church, but within its sheltering arms and\\nunder its nurturing care.\\nThree theories of infant baptism are now held\\nand taught\\nThe first is that of the Roman Catholics and\\nHigh Anglicans, that baptism regenerates the soul\\nthat in the rite of baptism a spiritual change is\\nwrought, by which original sin is purged away,\\nand a Christian character is imparted. I will not\\ndwell on this theory, for it is not likely that any of\\nus are inclined to believe it.\\nThe second is the theory of the Reformed\\nChurches generally that infant baptism is the seal\\nof a covenant made by God with believers only a\\npromise that He will be their God and their chil-\\ndren s God. In baptism, it is supposed, believers\\nratify that covenant and claim that promise, and\\nthe children of the covenant are thus placed in a\\nmore favorable condition and may expect a greater\\nmeasure of God s favor than other children not\\nthus consecrated. The ordinance, that is to say,\\nwhile it does not secure their regeneration, does", "height": "3304", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0269.jp2"}, "270": {"fulltext": "254 WHAT IS LEFT OF THE OLD DOCTRINES\\nmake some change in the relation which they sus-\\ntain to God.\\nI cannot bring myself to the acceptance of this\\ntheory. I cannot believe that God cares any more\\nfor the baptized children than for the unbaptized\\nnor that this act of its parents and the church\\nchanges in any way his fatherly relation to anjr\\nlittle child.\\nThe third theory assumes that the fact of the\\ndiviue Fatherhood is a universal fact that every\\nchild who is born into this world is God s child\\nwhen he is born. This is the fact which Jesus\\ncame to reveal, the one fundamental truth of\\nthe Christian religion. All that any man needs to\\ndo in order to secure his own salvation and to fulfill\\nhis destiny is to accept that fact and conform his\\nconduct to it. To be filial and obedient children\\nof our Father in heaven is to fulfill all righteous-\\nness. Now the rite of baptism simply declares\\nthis fact of the Fatherhood of God, and solemnly\\nbears witness that this child is his child putting\\nupon him the name of the Father and the Son and\\nthe Hol}^ Ghost publicly numbering him as one\\nof that great family which comprehends every fa-\\ntherhood on earth and in heaven. The rite does\\nnot make this child God s child it simply recog-\\nnizes and declares the fact. It does not change\\nGod s relation to the child in any wise it only\\njoyfully confesses the relation which we believe to\\nexist between God and this child. I do not know\\nthat I can more clearly present the true signifi-", "height": "3360", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0270.jp2"}, "271": {"fulltext": "THE MEANING OF BAPTISM 255\\ncance of infant baptism, according to this view,\\nthan by quoting the words which are spoken to\\nparents when they bring their children to my own\\nchurch to be baptized\\nIn presenting these children for baptism you\\nconfess your faith in the imiversal Fatherhood of\\nHim who said, All souls are mine, and in the tender\\ncare and the redeeming love of Him who said, Of\\nsuch is the Kino-dom of heaven. You brinof them\\nto Him that they may be baptized into His name,\\nand declared to be His children. You j^romise to\\nteach them, among the earliest lessons of their\\nlives, that they are His children that they owe to\\nHim the love of their hearts and the service of their\\nlives that the beo-innino- of wisdom is to trust Him\\no o\\nand obey Him. And you solemnly covenant with\\nHim to-day, that not only by the teaching of jouv\\nlips, but by the holy influence of consecrated lives\\nyou will seek to reveal to them the mighty grace\\nwhich is able to save us from our sins, to comfort\\nus in our sorrows, and to bring us home to God.\\nDo you thus promise\\nThus the rite is intended to express and declare\\nthe universal Fatherhood of God the child s rela-\\ntion to Him is the fact which it emphasizes. It\\ndoes not create this fact it simply confesses and\\ndeclares it. The child s relation to God is not\\nchanged by baptism but the parents and the\\nchurch unite to acknowledge this relation, and pro-\\nmise to teach the child to accept it for himself.\\nThe salvation of the child is not assured bv it for", "height": "3308", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0271.jp2"}, "272": {"fulltext": "256 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthough he is one of God s children, he may be dis-\\nobedient and rebellious. The responsibility of the\\nparent to bring him up in the fear and love of God\\nis not created by this rite, for it existed before\\nbut it is confessed by the parent, and witnessed by\\nthe church. And the church, in whose name this\\nis done, does thus assume for itself a responsibility\\nfor the child whose name is thus written upon her\\nroll, to surround him with good influences and seek\\nto guide his feet into the way of life.\\nThus, to my mind, the rite of infant bajDtism is\\nthe simple and sublime testimony to the most mo-\\nmentous fact which the human mind can entertain,\\nthat every human beino- is a child of the eternal\\nFather, made to love Him, and know Him, and trust\\nin Him, fitted for communion with Him. Doubt-\\nless these children of ours inherit from us and from\\nthose who have gone before us many infirmities\\nand evil tendencies doubtless there are eyil dispo-\\nsitions in them that will require the regenerating\\ngrace of God but after all the one thing that\\nmakes them precious is their inheritance of the\\ndivine nature they are God s children in a deeper\\nsense even than they are our children his image\\nis stamped on them, and they are made to grow up\\nin his love and in his likeness. If this is true it is\\nthe one truth which means more than every other\\nthe one truth which we ought to keep before our\\nown minds and before the minds of our children in\\nall our training of them and the rite which ex-\\npresses this great truth respecting the divine par-", "height": "3352", "width": "2256", "jp2-path": "howmuchisleftofo00glad_0272.jp2"}, "273": {"fulltext": "THE MEANING OF BAPTISM 257\\nentage of our cliildren and the destiny to which\\nGod s love is calling them is one which, I think,\\nought to appeal to the heart of every Christian\\nparent.\\nIn each such little child,* says Dean Stanley,\\nour Saviour saw, and we may see, the promise of\\na glorious future. In those little hands folded in\\nunconscious repose, in those bright eyes first awak-\\nening to the outer world, in that soft forehead un-\\nfurrowed by the ruffle of care or sin, He saw, and\\nwe may see, the undeveloped rudimental instru-\\nments of the labor and intelligence and energy of\\na whole life. And not only so, not only in hope,\\nbut in actual reality, does the blessing on little\\nchildren, whether as expressed in the gospel story\\nor as implied in infant baptism, acknowledge the\\nexcellency and value of the childlike soul. Xot\\nonce only in his life, but again and again he held\\nthem up to his disciples as the best corrective of\\nthe ambitions and passions of mankind.\\nIf such is the significance of baptism when ad-\\nministered to an infant, what does it signify when\\nadministered to an adult Pundamentally the\\nsame thing. What the child s parents declare re-\\nspecting their child, the man declares for himself.\\nHe has come to recognize the solemn and momen-\\ntous fact that he is God s child, and he wishes to\\nconfess that fact and enroll himself as a member\\nof the household of faith. I do not know that\\nanything is involved in adult baptism which is not\\n1 Christian Institutions, p. 27.", "height": "3304", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0273.jp2"}, "274": {"fulltext": "258 WHAT IS LEFT OF THE OLD DOCTRINES?\\nexpressed when you say that the man baptized ac-\\nknowledges and seeks to realize his filial relation to\\nhis Father in heaven. Doubtless this must imply\\npenitence for past unfilial conduct, trust in the\\ndivine forgiveness, and the wish and purpose to\\nseek the divine inspiration and help in living a\\nbetter life. And doubtless also in confessing the\\nuniversal Fatherhood, he must acknowledge the\\nhuman brotherhood, and seek to put himself into\\nbrotherly relations with all men. It is all summed\\nup when we say that the man who intelligently\\nseeks Christian baptism simply expresses by that\\nrite his acceptance of the truth of the divine Fa-\\ntherhood and the human brotherhood as revealed\\nto the world by Jesus Christ, and his wish and\\npurpose to follow Jesus Christ in conforming his\\nlife to the great truths thus revealed.\\nBut what is the use of the baptism? What\\nvalue has the mere act of sprinkling water upon\\nthe forehead, with the pronunciation of a certain,\\nform of words\\nOf course this external rite possesses no inherent\\nefficacy. It is purely symbolic. But symbols have\\ntheir uses. Some of us care but little for them\\nto others they signify much. There is a ring on\\nsomebody s finger that is not worth very much\\nas an article of merchandise, but that no money\\nwould buy because of what it symbolizes. There\\nare faded flowers somewhere that you would not\\nwillingly part with they tell you something that\\nyou like to hear. There are buttons, badges, that", "height": "3328", "width": "2260", "jp2-path": "howmuchisleftofo00glad_0274.jp2"}, "275": {"fulltext": "THE MEANING OF BAPTISM 259\\nsome of us wear slight things, but very signifi-\\ncant. There is that flag flying from the dome over\\nyonder. AVhat is it A piece of weather-beaten\\nbunting It is a symbol, the symbol of our na-\\ntionality. Is it not a silly thing, a childish thing,\\nfor a great nation to have such a symbol Would\\nwe not all be just as loyal, just as patriotic, without\\nit No. That flag has a great deal to do in edu-\\ncating, deepening, intensifying, the national feeling\\nof the American people. Human beings are so\\nmade that their thought is awakened, their imagi-\\nnation kindled, their affection called forth by the\\nuse of symbols. The Founder of our faith knew\\nmen He knew that a simple symbolic rite, like\\nbaptism, would be of gTeat service in gathering his\\nfollowers and building his kingdom. It has been\\nof immense value in all the past, and it will be in\\nall the future. It is destined to mean a great deal\\nmore in the future than it has ever meant in the\\npast. When all the superstitions and heathenish\\nnotions that have fastened upon it shall be stripped\\naway when it is no longer associated in men s\\nminds with anything like magic when it is under-\\nstood simply as the symbol of membership in that\\ngreat household of faith and love of which the Fa-\\nther in heaven is the Head and Jesus Christ is the\\nElder Brother, the number of those who claim it\\nfor themselves and for their children will increase\\nand multiply, until the glad confession of the uni-\\nversal Fatherhood shall bring to the world the\\nthousand years of peace.", "height": "3300", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0275.jp2"}, "276": {"fulltext": "XIII\\nTHE SIGNIFICANCE OF THE LORD s SUPPER\\nThe history of the sacrament of the Lord s Sup-\\nper is well worth studying. It would be interest-\\ning, if it were possible to go into it carefully, to\\npresent in picturesque detail the changes which\\nhave taken place in the theory and in the adminis-\\ntration of this rite from the earliest ages to the\\nlatest times and throughout the length and breadth\\nof Christendom. That would make a lively story.\\nThe notions entertained have been so manifold and\\ncurious, the usages followed so quaint and various,\\nthat the narrative would afford a great deal of di-\\nversion and not a little instruction. One is hardly\\nprepared to estimate rightly the forms and institu-\\ntions of our common Christianity until he has\\ntraced their development through all its historical\\nstages. It is, however, but a few glimpses that we\\nshall get of this remarkable evolution those who\\ndesire a graphic account of it will find it in Dean\\nStanley s volume entitled Christian Institutions.\\nWe have the story of the first celebration of the\\nSupper in each of the first three Gospels the nar-\\nrative in John tells us of a last Supper of our Lord\\nwith the twelve, but gives no hint of any emblem-", "height": "3356", "width": "2268", "jp2-path": "howmuchisleftofo00glad_0276.jp2"}, "277": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 261\\natic or sacramental character. In Mark s Gospel\\nwe read that the Master and his disciples partook\\nof the passover feast together in an upper chamber\\nin Jerusalem and as they were eating, he took\\nbread, and when he had blessed he brake it and\\ngave to them, and said. Take ye this is my body.\\nAnd he took a cup, and when he had given thanks\\nhe gave to them, and they all drank of it. And\\nhe said unto them. This is my blood of the cove-\\nnant which is shed for many. Matthew adds to\\nthis last phrase the words unto remission of sins.\\nLuke adds the injunction, This do in remem-\\nbrance of me. It is a little strange that Mat-\\nthew and Mark both omit this memorial feature.\\nNeither of the first two Gospels gives us any hint\\nof any future observance of the Supper. In the\\nFirst Epistle to the Corinthians Paul, in a more\\nelaborate account of the first Supper, represents\\nthe Lord as thrice repeating the idea that the sup-\\nper was to be eaten in remembrance of him, to\\nshow forth the Lord s death until he come. Un-\\ndoubtedly Luke, who was a traveling companion\\nof Paul, reflects in his Gospel Paul s understand-\\ning of the ordinance.\\nAs to the manner of its first observance we have\\nample sources of information. Stanley s descrip-\\ntion brings the scene clearly before us\\nIt was the evening feast, of which every Jew-\\nish household partook on the night, as it might be,\\nbefore or after the Passover. They were collected\\ntogether, the Master and his twelve disciples, in", "height": "3308", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0277.jp2"}, "278": {"fulltext": "262 WHAT IS LEFT OF THE OLD DOCTRINES?\\none of tlie large upper rooms above the open court\\nof the inn or caravanserai to which they had been\\nguided. The couches or mats were spread round\\nthe room, as in all Eastern houses and on those\\nthe guests lay reclined, three on each couch, ac-\\ncording to the custom derived from the universal\\nusage of the Greek or Roman world. The ancient\\nJewish usage of eating the Passover standing had\\ngiven w^ay, and a symbolical meaning was given to\\nwhat w^as in fact a more social fashion, that they\\nmight lie there like kings, with the ease becoming\\nfree men.\\nThere they lay, the Lord in the midst, next to\\nhim the beloved disciple, and next to him the eldest,\\nPeter. Of the position of the others we know no-\\nthing. There was placed on the table, in front of\\nthe guests, one, two, perhaps four cups or rather\\nbowls. There is at Genoa a bowl w^hich professes\\nto be the original chalice, a mere fancy, no doubt,\\nbut probably representing the original shape.\\nThis bowl was filled with wine mixed up wath wa-\\nter. The wine of old times was always mixed with\\nwater. Beside the cup was one or more of the\\nlarge thin Passover calies of unleavened bread,\\nsuch as may still, at the Paschal season, be seen in\\nall Jewish houses. It is this of which the outw^ard\\nform has been preserved in the thin round wafer\\nwhich is used in the Roman Catholic and Lutheran\\nchurches. It was the recollection of the unleav-\\nened bread of the Israelites when they left Eg}^3t.\\nAs the wine was mixed with water, so the bread", "height": "3360", "width": "2368", "jp2-path": "howmuchisleftofo00glad_0278.jp2"}, "279": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 2G3\\nwas probably served up with fish. The two always\\nwent together. We see examples of it in the ear-\\nlier meals in the Gospel, and so doubtless it was in\\nthis last. Close beside this cake was another re-\\ncollection of the Passover, a thick sop, which\\nwas supposed to be like the Egyptian clay and in\\nwhich the fragments of the Paschal cake were\\ndipped. Round the table, leaning on each other s\\nbreasts, reclining on those couches, were the twelve\\ndisciples and their Master. From mouth to mouth\\npassed to and fro the eager inquiry and the startled\\nlook when they heard that one of them should be-\\ntray him. Across the table and from side to side\\nwere shot the earnest questions from Peter, from\\nJude, from Thomas, from Philip. In each face\\nmight have been traced the character of each re-\\nceiving a different impression from what he saw\\nand heard and in the midst of all this the ma-\\njestic, sorrowful countenance of the Master of the\\nFeast as he drew toward him the several cups and\\nthe thin transparent cake, and pronounced over\\neach the Jewish blessing with those few words\\nwhich have become immortal.\\nSuch was the scene in the upper chamber. It\\nwas the same night in which he was betrayed\\nthe last night of his life on the earth. Is it any\\nwonder that the incidents of this Supper made a\\ndeep impression upon his disciples Even if he\\nhad laid no commands on them, it Avould have been\\nvery natural for them to commemorate in some\\n1 Christian Institutions, pp. 35, 36.", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0279.jp2"}, "280": {"fulltext": "264 WHAT IS LEFT OF THE OLD DOCTRINES\\nway an event so full of tender significance. And\\nit seems clear tliat some snch commemoration was\\nobserved by them very soon after his death. The\\ncharacter of this observance was not, however, at\\nthe beginning anything like what we now know as\\nthe Sacrament of the Eucharist. It began in an\\ninstitution known as the Agape or Love-Feast.\\nThe disciples were wont, in the earliest days, to\\ncome together, as many of them as could every\\nevening, for their ordinary evening meal. Very\\nstrong was the feeling among them that they were\\none family they made that fact manifest in all\\ntheir social relations. That there was a thoroughly\\norganized communism may be doubted, but the\\nspirit was there that made all things common.\\nWhen there were too many of them to meet in one\\nassembly they came together evening after evening\\nin little groups, neighborhood sociables, we might\\nalmost call them, and had their supper together.\\nAlways at these suppers the broken bread and the\\ncommon cup commemorated the crucified and risen\\nLord. Every such social supper was a Lord s\\nSupper. The distinction between the sacred and\\nthe secular was obliterated. There was no special\\nsacramental service, such as we now celebrate.\\nPaul gives us, in his first letter to the Corinthi-\\nans, the reason why the service which we now re-\\ngard as sacramental was separated from the social\\nfeast. Abuses had crept into this common obser-\\nvance. The disciples were hardly spiritual enough\\nto keep this celebration up to the high-water mark", "height": "3328", "width": "2372", "jp2-path": "howmuchisleftofo00glad_0280.jp2"}, "281": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 265\\nat which it originated. They began to use it as an\\noccasion of feasting and instead of emphasizing\\nthe common life of the brotherhood, it gave oppor-\\ntunity for selfish greediness and coarse disregard\\nfor the feelings and the rights of others. Those\\nwho came early ate up all the provision, even gor-\\nging themselves, so that those who came late had\\nnothing left. This state of things Paul sharply\\nreproves. When therefore ye assemble your-\\nselves together, he says, it is not possible to eat\\nthe Lord s Supper for in your eating each one\\ntaketh before other his own supper and one is\\nhungry and another is drunken. What? have ye\\nnot houses to eat and to drink in or despise ye\\nthe church of God and put to shame them that\\nhave not What shall I say unto you Shall I\\npraise you in this I praise you not. Where-\\nfore, my brethren, when ye come together to eat,\\nwait one for another. If any man is hungry let\\nhim eat at home, that your coming together be not\\nunto judgment.\\nFor such reasons the sacramental and the social\\ngatherings gradually fell apart, and while the love-\\nfeasts were maintained for several centuries in\\nsome portions of the church longer than in other\\nportions the Lord s Supper was finally separated\\nfrom them, and became a strictly religious cere-\\nmony, gradually taking upon itself a character\\nquite different from that which was given to it in\\nthe apostolic days. Some of these changes will be\\nindicated in the briefest manner.\\n1 1 Cor. xi.", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0281.jp2"}, "282": {"fulltext": "266 WHAT IS LEFT OF THE OLD DOCTRINES\\nThe posture of the disciples at the first supper\\nwas, as we have seen, a reclining posture. No-\\nwhere in the world is this form now observed. In\\nsome cnurches the communicants receive the sacra-\\nment standing, in some sitting, in some kneeling\\nwhile the Pope, for his part, because of a long dis-\\npute as to what his attitude should be, has appar-\\nently adopted one which is slightly ambiguous, and\\nleans upon his chair in such a way as to make it\\ndifficult for onlookers to determine whether he is\\nsitting or standing. If form or mode is an essential\\nelement of a sacrament, I see not why the form\\nor mode is not as important in the one sacrament\\nas in the other and if the example of our Lord\\nand his apostles is to be strictly followed, nobody\\nin the world is properly observing the sacrament\\nof the Lord s Supper. I presume that we shall ad-\\nmit that the posture is not a vital matter that the\\nsacrament may be just as profitably administered\\nin another mode than that followed by our Lord\\nand the twelve, to those who are standing, or\\nkneeling, or sitting, as religiously as to those who\\nare lying down.\\nThe time of the observance has also been\\nchanged, nearly or quite universally. It was ori-\\nginally, as we have seen, coupled with the evening\\nmeal and the name of the Supper still clings\\nto it in our usage still more closely in the Ger-\\nman name of Abendmahl. In the second century,\\nhowever, for various prudential reasons it was\\nchanged to an early morning hour and now", "height": "3348", "width": "2324", "jp2-path": "howmuchisleftofo00glad_0282.jp2"}, "283": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 267\\ntliroLighout the world this is the ordinary obser-\\nvance. Some of those who make most of it put\\ngreat emphasis on the necessity of early commun-\\nion, and think that it is not properly adminis-\\ntered at any other time of the day.\\nThe form of the bread in the ancient church was\\n\u00e2\u0080\u00a2that of flat circular cakes, such as we may see in\\nJewish homes about Easter time. Some of the\\nchurches, stickling for small things, have tried to\\npreserve this form. But it is evident, as Dean\\nStanley says, that the Roman and Lutheran\\nchurches, by adhering to the literal form of the old\\ninstitution, have lost its meaning; and the Reformed\\nchurches, whilst certainly departing from the origi-\\nnal form, have preserved the meaning. The bread\\nof common life, which was in the first three centu-\\nries represented by the thin unleavened cake, is\\nnow represented by the ordinary loaf.\\nBoth bread and wine were originally given to all\\nthe communicants. For certain reasons the cup\\nwas withheld from the laity, during the Middle\\nAges, and the dispute over this question between\\nCatholics and Reformers resulted in bloody wars.\\nIn this quarrel neither side can be wholly justified.\\nThe withholding of the cup from the laity was the\\nresult of a fear lest the consecrated wine, which\\nhad been transformed into the blood of the Re-\\ndeemer, might be spilled on the ground. That\\nseems to us a superstitious fear. But the Catholic\\ndoctrine was that the real presence of the Saviour\\n1 Christian Institutions, p. 53.", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0283.jp2"}, "284": {"fulltext": "268 WHAT IS LEFT OF THE OLD DOCTRINES\\nwas in either of the consecrated elements and that\\na communicant who had partaken of one of them\\nhad received aU the grace that the sacrament could\\nimpart. This was, in effect, saying that the effi-\\ncacy of the sacrament was not dependent on the\\nmaterial elements, which was, in one sense, a\\nbroader and more spiritual view than that of the-\\nReformers. When the Bohemian Utraquists,\\nsays Dean Stanley, fought with desperate energy\\nto recover the use of the cup, they were in one sense\\ndoubtless fighting the cause of the laity against the\\nclergy, of old Catholic latitude against modern Ro-\\nman restrictions. But with that obliquity of pur-\\npose which sometimes characterizes the fiercest\\necclesiastical struggles, the Roman Church, on the\\nother hand, was fighting the battle of an enlarged\\nand liberal view of the sacraments against a fanat-\\nical insistence on the necessity of a detailed con-\\nformity to ancient usage.\\nThere was small reason, however, for sympathy\\nfor either party. The superstition of the one side\\nmatched the narrowness of the other. The Bohe-\\nmian reformers won a temporary victory, and car-\\nried the communion cup on a pole, as the banner\\nof their triumphant legions but their triumph was\\nof short duration the thing they had fought for\\nwas not worth winning, and they soon relapsed into\\nabject conformity to the old ritual.\\nLater Reformers, however, restored the use of\\nthe cup the Roman Catholic Church alone with-\\nChristian Institutions, p. 104.", "height": "3328", "width": "2272", "jp2-path": "howmuchisleftofo00glad_0284.jp2"}, "285": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 269\\nholds it from the laity. In the Greek Church the\\nbread and wine are mingled, and administered to\\ncommunicants with a spoon.\\nOne usage in connection with the Lord s Sup-\\nper was universal in the ancient church, and per-\\nsisted until the thirteenth century, but has now\\nnearly disappeared from Christendom. This was\\nthe holy kiss, the kiss of peace which is fre-\\nquently enjoined in the Epistles. At the moment\\nwhen the words of the service known as the Sur-\\nsum Corda were spoken,\\nLift up your hearts\\nWe lift them up unto the Lord,\\nthe whole congregation exchanged this salutation.\\nSometimes, says Stanley, the men kissed the\\nmen sometimes the women the women sometimes\\nit was without distinction. It was, I believe,\\nfinally decreed that kissing should be restricted to\\nthose of the same sex. In the thirteenth century\\nthis observance was greatly modified. A small\\ntablet of wood, called the pax or pax board, on\\nwhich was engraved some scriptural scene or sym-\\nbol, was introduced into the service this was\\nkissed by the officiating priest at the proper time,\\nthen handed by the acolytes to the other clergy to\\nbe kissed by them, and then passed through the\\ncongregation for the same purpose. The kiss of\\npeace had been the symbol of fraternity the kiss-\\ning of the pax was the symbol of a symbol. This\\nwooden substitute does not seem to have been very\\npopular, and soon fell into desuetude.", "height": "3292", "width": "2128", "jp2-path": "howmuchisleftofo00glad_0285.jp2"}, "286": {"fulltext": "270 WHAT IS LEFT OF THE OLD DOCTRINES\\nAmong the Coptic Christians the kiss of peace\\nis still part of the communion service. Travel-\\ners now living, says Dean Stanley, have had\\ntheir faces stroked and been kissed by the Coptic\\npriest, in the cathedral at Cairo, whilst at the same\\nmoment everybody was kissing everybody else\\nthroughout the church. Had any primitive Chris-\\ntians been told that the time would come when\\nthis, the very sign of brotherhood and sisterhood,\\nwould be absolutely proscribed in the Christian\\nchurch, they would have thought that this must be\\nthe sign of unprecedented persecution or unprece-\\ndented unbelief. It is impossible to imagine the\\nomission of any act more sacred, more significant,\\nmore necessary (according to the view which then\\nprevailed), to the edification of the service. In\\nthe Western church, one small Scottish sect, the\\nGlassites or Sandemanians, to which, by the\\nway, the illustrious Faraday belonged, still ob-\\nserves this rite. This sect also keeps the ancient\\nlove-feast and practices feet-washing, like the Tun-\\nkers of America.\\nAbout the same time that infant baptism began\\nto be practiced, the administration of the com-\\nmunion to infants was also introduced into the\\nearly church. Doubtless the same idea at that\\ntime underlay both usages, the idea that the\\nsacrament possessed some inherent or magical\\npower. Baptism regenerated the child the Lord s\\nSupper also imparted spiritual life and vigor to\\nChristian Institutions, p. 03.", "height": "3328", "width": "2272", "jp2-path": "howmuchisleftofo00glad_0286.jp2"}, "287": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 271\\nhim. The infant in both cases was unconscious\\nthe sacrament produced its effect upon him with-\\nout any cooperation of his intelligence or his will.\\nIt is what is called an opus operatiim it did its\\nwork upon the soul in just the same way that food\\nor medicine does its work upon the body. I do not\\nquite understand why infant communion has been\\nabandoned in the Roman Catholic Church the\\nGreek Church still practices it. Those who believe\\nthat infant baptism signifies the parents belief in\\nthe universal Fatherhood of God, and is the enroll-\\nment of the child by name in that household of\\nfaith to which by birth he belongs, have good rea-\\nson for continuing this practice, although they may\\nnot believe that any change whatever is made by\\nit in the character of the child but infant com-\\nmunion could not of course be practiced unless it\\nwere believed that the rite possesses some inhe-\\nrent power of changing the child s nature. If it\\ndoes possess that power, there is no good reason\\nwhy it should not be administered to infants as\\nwell as to adults.\\nThe Supper, as observed by the first disciples,\\nwas, as we have seen, a simple evening meal, at\\nwhich the bread as broken by our Lord, and the wine\\nas poured forth by him, reminded the partakers of\\nhis human life among them, and his death of self-\\nsacrifice for them. But when the Lord s Supper\\nwas separated from the love-feast and erected into\\na special ecclesiastical service, other and higher\\nmeanings began to be attributed to it. As early", "height": "3300", "width": "2188", "jp2-path": "howmuchisleftofo00glad_0287.jp2"}, "288": {"fulltext": "272 WHAT IS LEFT OF THE OLD DOCTRINES\\nas tlie second century, says one authority, Justin\\nMartyr and Irenaeus advance the opinion that the\\nmere bread and wine became, in the Eucharist, some-\\nthing higher, the earthly something heavenly,\\nwithout, however, ceasing to be bread and wine.\\nThough these views were opposed by some emi-\\nnent individual Christian teachers, yet, both\\namong the people and in the ritual of the church,\\nmore particularly after the fourth century, the\\nmiraculous or supernatural view of the Lord s\\nSupper gained ground. After the third century\\nthe office of presenting the bread and wine came\\nto be confined to the ministers or priests. This\\npractice arose from, and in turn strengthened, the\\nnotion which was gaining ground, that in this act\\nof presentation by the priest a sacrifice similar to\\nthat once offered up in the death of Christ, though\\nbloodless, was ever anew presented to God. This\\nstill deepened the feeling of mysterious significance\\nand importance with which the rite of the Lord s\\nSupper was viewed, and led to that gradually\\nincreasing splendor of celebration which, under\\nGregory the Great (590), took the form of the\\nmass.\\nOut of this gradually grew the doctrine of tran-\\nsubstantiation, the belief that under the hands\\nof the consecrating priest the bread and wine of\\nthe sacrament become the actual body and blood of\\nChrist. This is the doctrine to-day of both the\\nRoman and the Greek Catholic churches.\\nAt the time of the Reformation this doctrine", "height": "3348", "width": "2324", "jp2-path": "howmuchisleftofo00glad_0288.jp2"}, "289": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 273\\nfurnished one of the battle-grounds of the Reform-\\ners, who not only rejected the Eoman Catholic\\ndoctrine, but differed widely among themselves.\\nLuther, for his part, was rather conservative in\\nhis views of this sacrament. He rejected transub-\\nstantiation, but substituted for it what the theo-\\nlogians call coTi-substantiation, what he called im-\\npanation. He denied that the bread and wine of\\nthe sacrament do themselves become the body and\\nblood of Christ; but he maintained that the real\\nbody and blood of Christ are actually there, where\\nthe bread and wine are, in, with, and under it. The\\nbread and wine are still bread and wine no magi-\\ncal change has passed upon them but just as the\\ndivine nature of Christ was present with his human\\nnature, so the real body and blood of Christ are\\npresent with the bread and the wine.\\nZwingli, on the other hand, maintained that the\\nrite was purely symbolic that the words of the\\nLord, This is my body, This is my blood,\\nmeant only, This represents my body and my\\nblood that the service was simply commemo-\\nrative.\\nCalvin undertook to maintain a view midway\\nbetween these two, that the bread and wine are\\nin themselves mere symbols but that at the mo-\\nment of partaking of them the faithful are brought\\ninto a real spiritual union with Christ and receive\\ndivine grace immediately from him that the sup-\\nper is a medium through which grace is imparted\\nto the believing soul.", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0289.jp2"}, "290": {"fulltext": "274 WHAT IS LEFT OF THE OLD DOCTRINES\\nSuch are the three principal explanations of the\\nnature of this sacrament. In the Koman Catholic\\nview, a miraculous or supernatural transformation\\nof the substance of the bread and wine into the\\nbody and blood of Christ takes place when the ele-\\nments are consecrated and thus the priest offers\\nupon the altar a real sacrifice the unbloody sac-\\nrifice to God, by which his favor is secured.\\nThese miraculously transformed elements also pos-\\nsess in themselves efficacy, by which the moral and\\nspiritual health and strength of those partaking of\\nthem is increased. The question respecting the\\nattitude of the recipient is one with which the\\nRoman Catholic theologians do not always deal\\nsatisfactorily. But I think that I may say that\\nthe Catholic doctrine teaches that any baptized\\nperson who is not in mortal sin receives some bene-\\nfit from the sacrament if he simply does not resist\\nits influence if he is acquiescent when he partakes\\nof it. The sacrament, by an energy of grace which\\nis inherent in it, will impart benefit to him if he\\ndoes not counteract it by his will. Of course it\\nis taught that the more perfectly responsive he is\\nto its action, the more good it will do him; but\\neven to those who are passively acquiescent it will\\ncommunicate some grace. There is an efficacious\\npower in the sacrament itself which does not de-\\npend on the exercise of faith by the recipient.\\nI do not state this theory to controvert it for it\\nis probable that few of my readers believe in the\\nmiracle of the mass, or regard the sacrament as pos-", "height": "3328", "width": "2368", "jp2-path": "howmuchisleftofo00glad_0290.jp2"}, "291": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 275\\nsessing any such inherent power to change charac-\\nter though there are those among our Episcopal\\nbrethren whose theory of the efficacy of the sacra-\\nments approximates to the Eoman Catholic theory.\\nTo most of us the sacrament is a symbolical\\nrather than a literal transaction a memorial and\\nnot a miracle supernatural only as everything\\nspiritual is supernatural.\\nLet us see if we can state, with some carefulness,\\njust what this sacrament does signify to you and\\nme.\\nIn the first place, it is a memorial of One very\\ndear to us, One to whom we owe more than to\\nany one else who has ever lived upon the earth.\\nWe think it well to cherish the memory of great\\nbenefactors surely here is One who has done more\\nfor this world than any other born of woman. It\\nwas Theodore Parker who apostrophized him in\\nthe words O thou Great Friend to all the sons\\nof men I am speaking as a student of history\\nwhen I say that the life and death of Jesus Christ\\nhave meant more for good to this world than\\nany other event which has happened upon this\\nplanet. It must be well for us to recall, now and\\nthen, with some care and seriousness, an event like\\nthis and to spend a little time in reflecting upon it.\\nThe question of the frequency of such obser-\\nvances is one of expediency. I own that I find my-\\nself rather inclining, of late years, to the Scottish\\nidea that a less frequent observance woidd be more\\nsalutary. If we had the sacrament three times", "height": "3300", "width": "2192", "jp2-path": "howmuchisleftofo00glad_0291.jp2"}, "292": {"fulltext": "276 WHAT IS LEFT OF THE OLD DOCTRINES\\na year instead of six, on the first of February,\\nthe first of June, and the first of October, say,\\nand then admitted members not merely on com-\\nmunion Sundays, but on the first Sunday of every\\nmonth, my belief is that we should gain more\\nthan we should lose in impression and benefit\\nfrom the celebration.\\nThis is, however, a subordinate matter. The\\nvalue of such a commemorative service to any one\\nwho rightly uses it cannot, I think, be questioned.\\nIt must be profitable for us to recall, as we sit be-\\nfore this table, the life of this Great Friend of\\nours, the words of wisdom and gentleness that he\\nspoke, the great truths that he made plain to us,\\nthe gracious ministry of help and healing and sym-\\npathy to which his life was given, the patience\\nwith which he bore the spite and scorn and violence\\nof the brutal men whom he sought to bless, the\\nunresisting meekness with which he went to death,\\nconquering hate by enduring it, and winning in his\\ndeath the contrite love of the men who slew him.\\nTo spend an hour, now and then, in simply recall-\\ning all that we know about him, in meditating\\nupon this character, in comparing our own habitual\\nthinking and living with this standard, must be a\\nprofitable exercise for every one of us.\\nBesides, there is a certain relation to ourselves\\nwhich this suffering life sustains which we must\\nnot ignore. We are contemplating a vicarious sac-\\nrifice not a vicarious punishment, which is a very\\ndifferent thing. The sacrifice which a mother", "height": "3328", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0292.jp2"}, "293": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 277\\nmakes for her child is a vicarious sacrifice she\\nsuffers for him, on his behalf, but she is not pun-\\nished in his stead. The central fact of the Incar-\\nnation is the identification of Christ with human-\\nity. The Son of God he was, in the highest sense,\\nand he was also the Son of man. All that he did\\nand suffered was for us men, not penally in our\\nstead, but vicariously in our behalf. It was his\\ngreat love for humankind that made him do what\\nhe did and bear what he endured we are, whether\\nwe acknowledge him or not, the beneficiaries of his\\nself-sacrificing love. The world we live in is a\\nvastly different world from what it would have\\nbeen if he had not lived and died in it and it\\nmust be impossible for us to reflect on all this with-\\nout being touched with a sense of our deep indebt-\\nedness to him.\\nBut there is something more than memory, some-\\nthing deeper than gratitude, in the heart of him\\nwho worthily observes this ordinance. When it is\\nall that it ought to be, it becomes what we com-\\nmonly call it a communion^ Kotvwvta. And a\\ncommunion is simply a fellowship. The deepest\\npurpose of the sacrament is not only to help us to\\nthink about him, and to be grateful to him, but\\nalso to bring us into vital, spiritual fellowship with\\nhim, so that we shall have his mind in us, and be\\npartakers of his nature so that his life shall be\\nreproduced in our lives, and we shall in some mea-\\nsure learn to see the world with his eyes, to. think\\nas he thought, and to feel as he felt, and to act as", "height": "3304", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0293.jp2"}, "294": {"fulltext": "278 WHAT IS LEFT OF THE OLD DOCTRINES?\\nlie acted. This is the real significance of the sym-\\nbolism of the Supper. The bread and wine repre-\\nsent the body and the blood of Christ his body is\\nhis personality, and the blood is the vital element\\nof it, which is love. Now just as the bread and\\nthe wine of which we partake are taken up by the\\norgans of digestion and assimilation, and become\\npart of ourselves, bone of our bone and flesh of our\\nflesh, so by our thought and our love the spiritual\\nelements of Christ s personality, his thought and\\nhis love, become part of us we become partakers\\nof his life, of his nature. There is nothing miracu-\\nlous about this it is precisely the same thing that\\nhappens to us when we are brought into living sym-\\npathy with any strong, wise, loving human spirit.\\nSomething of his strength and wisdom and love\\npasses into our spirits, and becomes part of our-\\nselves. And precisely thus in our communion with\\nthe spiritual Christ do we become partakers of his\\nlife.\\nChrist is present in the elements, says Presi-\\ndent Hyde, just as the writer of a letter is pre-\\nsent in the writing. The reading of the letter is\\nthe reception of the writer s mind and heart. We\\nreceive Christ in the bread and wine just as we re-\\nceive a friend when we clasp his hand. All com-\\nmunion between persons must be by symbols. As\\nProfessor Dewey says in his Psychology, The\\nfirst step in the communication of a fact of individ-\\nual consciousness is changing it from a psychical\\nfact to a physical fact. It must be expressed", "height": "3348", "width": "2292", "jp2-path": "howmuchisleftofo00glad_0294.jp2"}, "295": {"fulltext": "SIGNIFICANCE OF THE LORD S SUPPER 279\\nthrough nou-conscious media, the appearance of\\nthe face or the use of sounds. These are purely\\nexternah The next step is for some other individ-\\nual to translate this expression or these sounds\\ninto his own consciousness. He must make them\\npart of himself before he knows what they are.\\nOne individual never knows directly what is in the\\nself of another he knows it only so far as he is\\nable to reproduce it in his own self.\\nJesus in instituting the Lord s Supper has\\nsimply made universal the communication of his\\nsacrificial love. He has made the bread and wine\\nforever, and to all who receive it, the symbol of the\\nlife he lived and the death he suffered in love to\\nall mankind. In itself, it is mere bread and wine.\\nTranslated by the intelligent and devout recipient\\ninto terms of the love and sacrifice it is intended\\nto express, it becomes the bread of life and the wine\\nof love to as many as receive it in this faith. Be-\\ning an objective institution, coming at stated times\\nand places, it is independent of the wayward\\ncaprice, the fickle mood, the listless mind of the\\nindividual. And so it calls us back from our\\nworldliness, deepens our penitence, quickens our\\nlove, and intensifies our consecration and, above\\nall, identifies us with the great company of our\\nfellow Christians, as no mere subjective devotion\\nand private prayer could ever do.\\n1 Outlines of Social Theology, pp. 194-196.", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0295.jp2"}, "296": {"fulltext": "XIV\\nTHE HOPE OF DUMORTALITY\\nIf a man die, said Job mournfully, shall lie\\nlive again It is the question of the ages. Who\\ncan confidently answer it What assurance have\\nwe of the fullness of life beyond the grave As\\nfor Job he had none. His question implies a neg-\\native answer. Doubtless he believed in some dim,\\nshadowy, slumberous existence beyond the grave,\\nbut it was nothing that we could call life. The\\nconception of the ancient Hebrews was substan-\\ntially the same as that of the Homeric poems.\\nHomer, says Dr. Gordon, contemplates death\\nas a calamity with him, life after death is a help-\\nless existence in the regions of murky gloom. In\\nthe Odyssey, Homer tells us of the visit of Odys-\\nseus to the underworld and of his sorrow as he\\ngreeted there the strengthless dead whom he\\nhad known in life. Agamemnon came forth to\\nmeet Odysseus he knew him instantly, and he\\ncried aloud, and let the big tears fall, and stretched\\nforth his hand eagerly to grasp me. But no, there\\nwas no strength nor vigor left, such as was once\\nwithin his supple limbs. I wept to see him, and I\\npitied him from my heart. Mock not at death,", "height": "3328", "width": "2276", "jp2-path": "howmuchisleftofo00glad_0296.jp2"}, "297": {"fulltext": "THE HOPE OF IMMOKTALITY 281\\nsays the spirit of Achilles to Odysseus. Better\\nto be the hireling of a stranger, and serve a man\\nof mean estate whose living is small, than be the\\nruler over all these dead and gone. The Hebrew-\\npoet puts the case more tersely when he says A\\nliving dog is better than a dead lion. These an-\\ncients held to some continuance of being after\\ndeath, but it was only the ghostly simulacrum of\\nlife for which they looked.\\nYou may be thinking of those often quoted words\\nof Job I know that my Redeemer liveth, and\\nthat he shall stand at the latter day upon the earth,\\nand though after my skin worms destroy this body,\\nyet in my flesh shall I see God. It is doubtful\\nwhether there is another text in the Bible which\\nhas been worse misused than this one. Transla-\\ntors have read their own meanings into it, instead\\nof trying to reproduce the thought of Job. Job\\nhas been grossly accused by his three friends\\nthey have insisted that his calamities are punish-\\nments inflicted upon him by the Judge of all the\\nearth, for his own evil deeds he knows that this\\ncannot be, and he declares that his Vindicator will\\nby and by appear, and do him justice even though\\nhis skin be destroyed, yet from his flesh he will see\\nGod, his Vindicator, who will stand on his side and\\nacquit him of these accusations. That is the whole\\nof it there is no suggestion here of a resurrection\\nof the body, or the continuance of being after death\\nin a bodily form. We do not go back to those\\ndark days for evidences of the life to come. The", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0297.jp2"}, "298": {"fulltext": "282 WHAT IS LEFT OF THE OLD DOCTRINES\\nconceptions on which our own belief rests were not\\nthen fully formed in the minds of men. The ex-\\npectation of immortality has been, in large mea-\\nsure, the product of a moral evolution. The basis\\nof this expectation is far broader and far deeper\\nnow than it was two thousand years ago.\\nYet it ought to be said at the outset that we\\nhave no scientific demonstration of immortality.\\nNo future event can be scientifically demonstrated.\\nAll the astronomers and physicists on earth cannot\\nprove that the sun will rise to-morrow morning.\\nThe future, to the scientific man as well as to the\\nreligious man, is the domain of faith, not of know-\\nledge. I cannot undertake to furnish any man\\nwith proof drawn from mathematical or physical\\nscience that there is life for him beyond the grave.\\nSo far as our reasoning faculties are concerned, the\\nlife to come can be to us nothing more than a ra-\\ntional probability. And this probability will not\\nrest on any single line of evidence, but on consid-\\nerations drawn from many different groups of facts\\nand experiences. The cable of that anchor of hope\\nby which our hearts are held to the life everlasting\\nis braided of many strands. I shall try to bring\\nbefore your thought some of the elements which\\nare woven into this great expectation.\\nAnd first it may be well to say negatively that\\nalthough physical science can give us no proof of\\nimmortality it is equally impotent to furnish any\\ndisproof of it. We know, indeed, that the mind, in\\nthe present state of existence, uses the body as its", "height": "3356", "width": "2296", "jp2-path": "howmuchisleftofo00glad_0298.jp2"}, "299": {"fulltext": "THE HOPE OF IMMORTALITY 283\\nmedium of communication with the outside world\\nwe do not know that the mind may not be sepa-\\nrated from this body, and may not find other in-\\nstruments and organs. Certain nervous changes\\nalways take place in the human body when the hu-\\nman mind is thinking, but these nervous changes\\nare not thought, any more than the mechanical\\nmotion of my hand when I write is a process of\\nthinking. We may succeed, says Professor\\nFerrier, in determining the exact nature of the\\nmolecular changes which occur in the brain cells\\nwhen a sensation is experienced but this will not\\nbring us one whit nearer the explanation of the ul-\\ntimate nature of that which constitutes the sensa-\\ntion. The one is objective and the other subjec-\\ntive and neither can be expressed in terms of the\\nother. W,e cannot say that they are identical, or\\neven that the one passes into the other, but only,\\nas Lay cock expresses it, that they are correlated.\\nBut while biological and chemical science can\\nneither prove nor disprove the separate existence\\nof the soul, and its continuance after the death of\\nthe body, there are certain large considerations,\\ndrawn from the philosophy of evolution, which lend\\ngreat strength to that belief. I quoted largely, in\\nthe first chapter, from Mr. Fiske s recent remark-\\nable essay on The Everlasting Keality of Eeli-\\ngion, to show that the elements of religion had\\nbeen evolved in the upward movement of the race\\nthat these elements of religion are universal con-\\nstituents of human nature and that it is just as", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0299.jp2"}, "300": {"fulltext": "284 WHAT IS LEFT OF THE OLD DOCTRINES\\nunpMlosopliical and preposterous, according to the\\ndoctrine of evolution, that such organs of faith\\nshould be developed in human beings, without any-\\ncorresponding spiritual realities with which they\\ncould be coordinated, as it would be to suppose that\\nthe eye could have been developed where there was\\nno light, or the ear where there was no sound. The\\nexistence of these spiritual faculties in man, as the\\noutcome of evolution, is proof that there is a spirit-\\nual world with which they are coordinated.\\nN ow Mr. Fiske tells us that one of the elements\\nof religion which is essential and universal is the\\nbelief in the continuance, in some form, of the hu-\\nman soul after death. The savage custom of\\nburying utensils and trinkets for the use of the de-\\nparted enables us, he says, to trace it back into\\nthe glacial period. We may safely say that for\\nmore than a hundred thousand years mankind have\\nregarded themselves as personally interested in\\ntwo worlds, the physical world which daily greets\\nour waking senses, and another world, compara-\\ntively dim and vaguely outlined, with which the\\npsychical side of humanity is more closely con-\\nnected. This belief in the Unseen World seems\\nto be coextensive with theism the animism of the\\nlowest savage includes both. No race or tribe of\\nmen has ever been found destitute of belief in a\\nghost world. Now a ghost world implies a per-\\nsonal continuance of human beings after death,\\nand it also implies identity of nature between the\\nghosts of man and the indwelling spirits of sun,", "height": "3356", "width": "2264", "jp2-path": "howmuchisleftofo00glad_0300.jp2"}, "301": {"fulltext": "THE HOPE OF IMMORTALITY 285\\nwind, and flood. It is chiefly because these ideas\\nare so closely interwoven in savage thought that it\\nis often so difficult to discriminate between fetich-\\nism and animism. These savage ideas are of\\ncourse extremely crude in their symbolism. With\\nthe gradual civilization of human thinking the re-\\nfinement in the conception of the Deity is paral-\\nleled by the refinement in the conception of the\\nOther World. From Valhalla to Dante s Paradise\\nwhat an immeasurable distance the modern mind\\nhas traveled\\nIn our modern monotheism the assumption of\\nkinship between God and the human soul is the\\nassumption that there is in man a psychical ele-\\nment, identical in nature with that which is eter-\\nnal. Belief in a quasi-human God and belief in\\nthe soul s immortality thus appear in their origin\\nand development, as in their ultimate significance,\\nto be inseparably connected. They are part and\\nparcel of one and the same efflorescence of the hu-\\nman mind.\\nThis argument rests, as you see, upon the integ-\\nrity of what you may call Nature, if you choose\\nso to name it. Nature, let us say, has been at\\nwork for a good many hundred thousand years, in\\nproducing man. It has fitted him with certain\\npowers and aptitudes, and these always correspond\\nto the conditions of his environment. It has de-\\nveloped the eye, and there is the light which puts\\nhim into visual relations with surrounding objects.\\n1 Through Nature to God, pp. 160, 170.", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0301.jp2"}, "302": {"fulltext": "286 WHAT IS LEFT OF THE OLD DOCTRINES\\nIt has developed the ear, and the waves of sound\\nbring him messages from the outside world. It\\nhas endowed him with the great mathematical con-\\nceptions, the ideas of number and form, and\\nevery existence that he finds in the space that sur-\\nrounds him repeats to him these ideas, and verifies\\nto him the thought that is native to his mind. The\\nworld without corresponds to the soul within. If\\nthis is the method of Nature, then faculties as\\ndeep-seated, as persistent, as universal as the reli-\\ngious faculties must have something corresponding\\nto them in the universe. If the mathematical fac-\\nulty implies a mathematical world, why does not\\nthe spiritual faculty imply a spiritual world? The\\nreality of all these other correspondences argues\\nthe reality of religion.\\nFor, as Mr. Fiske told us in the first chapter,\\nthese religious faculties are entitled to rank among\\nthe very highest in our nature. One aspect of\\nthe fact, he says, not to be lightly passed over is\\nthat religion, thus ushered upon the scene coeval\\nwith the birth of humanity, has played such a\\ndominant part in the subsequent evolution of hu-\\nman society that what history would be without it\\nis quite beyond our imagination. As to the di-\\nmensions of this cardinal fact there thus can be no\\nquestion. None can deny that it is the largest and\\nmost ubiquitous fact connected with the existence\\nof mankind upon the earth.\\nThat Nature for a thousand aeons should have\\n1 Through Nature to God, pp. 188, 189.", "height": "3352", "width": "2284", "jp2-path": "howmuchisleftofo00glad_0302.jp2"}, "303": {"fulltext": "THE HOPE OF IMMORTALITY 287\\nemployed herself in awakening, refining, enlarging,\\nstrengthening, the religious impulses in the soul of\\nman, when there were no objective facts toward\\nwhich these impulses could be directed, is not, I\\nthink, to the philosophic mind, a credible supposi-\\ntion. Our faith in the integrity of the universe is\\nour warrant for believing that the primary concep-\\ntions of religion are everlasting realities. And\\nthese indispensable elements of religion are, in the\\nwords of Mr. Fiske, first, belief in Deity as quasi-\\nhuman secondly, belief in an Unseen World in\\nwhich human beings continue to exist after death\\nthirdl}^, recognition of the ethical aspects of human\\nlife as related in a special and intimate sense to\\nthis Unseen World. These three elements are\\nalike indispensable. If any one of the three be\\ntaken away the remnant cannot properly be called\\na religion.\\nIt may be said it is often said by those who\\nimagine that they are thus getting rid of spiritual\\nrealities that the faculties of man are the result\\nof natural forces working upon him that the eye,\\nfor example, was produced by the action of the\\nlight upon some sensitive surface that the light\\nplaying upon the pigment stirred it, assembled\\nand organized its tissues, and thus, during ages of\\ntransmitted and slowly developed visual powers,\\ncreated the wonderful organ which we call the eye.\\nBut it would seem, to begin with, that there must\\nhave been in that sensitive pigment some capacity\\n1 Through Nature to God, pp. 174, 175.", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0303.jp2"}, "304": {"fulltext": "288 WHAT IS LEFT OF THE OLD DOCTRINES?\\nand some tendency to respond to the action of the\\nlight. The sunshine awakens and develops the\\nplant germ, but the germ was there to awaken.\\nThe light may well have been the agency through\\nwhich the eye was developed, but the preparation\\nof the living tissues for the action of the light was\\nnot, probably, neglected. And the same thing is\\ntrue of the religious faculties. It is not only true\\nthat their existence argues a spiritual realm with\\nwhich they are in communion, it is also true that\\nthey exist because of the direct action of the powers\\nof that spiritual realm upon the human intelligence.\\nIt is no more true that the bodily eye is the effect\\nof the action of the light upon sensitive physical\\ntissues than that the spiritual vision, by which we\\ndiscern God, has been quickened and developed by\\nthe direct action of the spirit of God upon our\\nspirits. For God is light, and in Him is no dark-\\nness at all and it is in his light that we see light.\\nThe idea of God in the soul of man is the response\\nto direct impressions of God made upon the\\nsoul itself. Reality, says Dr. Gordon, casts\\nits own image in the mind, and God, as Eeality,\\nhas shadowed himself in the soul. There is no ad-\\nequate account of God other than the fact of God.\\nSimilarly with duty it is an ultimate fact there is\\nno complete explanation of it short of its recogni-\\ntion as the effect in man s spirit of moral law. The\\nidea of immortality belongs with those of God and\\nduty. It comes spontaneously because of a per-\\nceived invisible and spiritual order to which the", "height": "3352", "width": "2276", "jp2-path": "howmuchisleftofo00glad_0304.jp2"}, "305": {"fulltext": "THE HOPE OF IMMORTALITY 289\\nsoul belono^s. There is an instinctive feelinsf of\\nkinship between that order and the human spirit.\\nUpon the human spirit that order makes the im-\\npression that its home is eternal in the heavens.\\nThe presence of these feelings in the human\\nsoul is thus accounted for by the strict application\\nof the evolutionary philosophy. They must, ac-\\ncording to this philosophy, have arisen from the\\naction and reaction of the soul of man and its en-\\nvironment and the whole logic of evolution goes\\nto establish the fact that God and the spiritual\\nworld are the commanding facts in the environ-\\nment of the human intelligence.\\nAnother argument from analogy rests on the great\\nscientific doctrine of the persistence of force. It is\\nassumed as the foundation of all scientific reasoning,\\nand is proved by a wide induction of facts, that no\\nforce is lost that forms of energy are simply trans-\\nformed in the physical and chemical changes. Mo-\\ntion is changed into heat, and heat into light and elec-\\ntricity and the chemical changes that take place\\nin the processes of life and death are simply trans-\\nformations of energy. The food that we take into\\nthe system is transformed into blood and tissue and\\nnervous force and the death of the body is a sim-\\nple redistribution of these chemical elements. To\\nthe physical world nothing is lost by this redistri-\\nbution. Every particle of force in the body enters\\ninto other combinations and goes on with its work.\\nEvolution teaches us, says one writer, that no\\n1 The Witness to Immortality, p. 26.", "height": "3304", "width": "2172", "jp2-path": "howmuchisleftofo00glad_0305.jp2"}, "306": {"fulltext": "290 WHAT IS LEFT OF THE OLD DOCTRINES\\nforce can be destroyed it can only be transmitted.\\nIf this is true of tbe physical forces, how about\\nthe spiritual forces The force that manifests\\nitself as reason, will, conscience, affection is not\\nthat a real force That it can be resolved into\\natoms of hydrogen, oxygen, and carbon is believed,\\nI think, by very few scientific men at the present\\nday. It belongs to a different series, and there is\\nno evidence whatever that the two pass into each\\nother. What then becomes, at death, of the force\\nwhich manifests itself as reason, will, conscience,\\naffection Does that come to an abrupt termina-\\ntion Is Nature careful to carry over the forces of\\nthe physical series, while she drops the forces of\\nthe spiritual series? Does she give to the lower\\npart of man s nature the power of continuance, while\\nshe denies it to the higher? Is chemical affinity\\na more precious thing in the universe than spiritual\\naffection Must atoms endure while spirits decay\\nAnother and more familiar argument is drawn\\nfrom the conception which evolution gives us of the\\nfinal cause of its own great processes. It does not\\nseem to justify itself to our reason, unless it pro-\\nmises us an endless future for the human race. Let\\nme quote a few words from Dr. Gordon s clear re-\\nstatement of this argument\\nMan is Nature s highest product, and he is a\\nproduct of inconceivable cost. Toward him Nature\\nhas been looking forward from a past indefinitely\\nremote. When she was concerned chiefly with the\\ndance of atoms, with the play of the primitive fiery", "height": "3352", "width": "2272", "jp2-path": "howmuchisleftofo00glad_0306.jp2"}, "307": {"fulltext": "THE HOPE OF IMMORTALITY 291\\nmist, she had the thought of him in her great heart\\nwhen she was elaborating worlds, setting the solar\\nsystem on high, forming this planet of onrs, and\\npreparing it for life, man was still her darling idea,\\nand in the vast procession of life from the barely\\nto the highly organized, he was never for one mo-\\nment ont of sight. The evolntion, rnnning through\\ncountless ages, in innumerable forms, at a cost of\\nenergy and suffering inconceivably great, was all\\nthe while aspiring to manhood. The whole crea-\\ntion groaned and travailed in pain until the mani-\\nfestation of the sons of God. Man is Nature s last\\nand costliest work. The flower of being is intelli-\\ngence and love. The outcome of evolution through\\nself-seeking is a form of being that confronts self-\\nseeking as no longer an indispensable friend, but a\\ndisastrous embarrassment, that begins through self-\\nsacrifice a yet more stupendous evolution. Can it\\nbe that this last and finest product of Nature, this\\nresult of intelligence and love aimed at from the\\nbeo innino and reached at a cost immeasurable,\\nshall not be conserved in growing beauty and\\npower forever Physical evolution finds its goal in\\nman, and the process that hereupon begins finds its\\nend in the complete realization of his ethical and\\nspiritual nature.\\nThis is the argument, and to some minds it will\\nhave great force. For every order of creatures\\nbelow man there is something higher and nobler\\ntoward which to reach upward. Evolution has\\n1 The Witness to Immortality, p. 20.", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0307.jp2"}, "308": {"fulltext": "292 WHAT IS LEFT OF THE OLD DOCTRINES?\\nbeen conducting this agelong progress from moUusk\\nup to man. From cosmic dust, says Dr. Hun-\\nger, man has become a true person. What now\\nThe end of the demiurgic strife reached, its methods\\ncease. Steps lead up to the apex of the pyramid.\\nWhat remains What, indeed, but flight, if he be\\nfound to have wings Or does he stand for a mo-\\nment on the summit, exulting in his emergence\\nfrom nature, only to fall back into the dust at its\\nbase There is a reason why the reptile should\\nbecome a mammal it is more life. Is there no\\nlike reason for man Shall he not have more life\\nIf not, then to be a reptile is better than to be a\\nman, for it can be more than itself and man, in-\\nstead of being the head of nature, goes to its foot.\\nThe dream of pessimism becomes a reality, justify-\\ning the remark of Schopenhauer that consciousness\\nis the mistake and malady of nature. If man be-\\ncomes no more than he is, the whole process of gain\\nand advance by which he has become what he is\\nturns on itself and reverses its order. The benevo-\\nlent purpose, seen at every stage till it yields to the\\nnext, stops its action, dies out, and goes no farther.\\nThe ever-swelling bubble of existence, that has\\ngrown and distended till it reflects the light of hea-\\nven in all its glorious tints, bursts on the instant\\ninto nothingness.\\nThe impossibility of entertaining such a pessi-\\nmistic view of the whole history of life on the\\nearth drives us to the conclusion that the crown of\\n1 The Appeal to Life, p. 269.", "height": "3348", "width": "2280", "jp2-path": "howmuchisleftofo00glad_0308.jp2"}, "309": {"fulltext": "THE HOPE OF IMMORTALITY 293\\nlife is immortality All the reasons which I have\\nproduced for believing in the continuance of life be-\\nyond the grave have been drawn from the doctrine\\nof evolution, and the modern scientific theories\\nclosely connected with it. Fifty j^ears ago no such\\nreasonings as these could have occurred to any\\nChristian thinker. I know not how they may have\\nimpressed other minds to my own they come home\\nwith great power. So far as I have a reasoned\\ntheory of the existence of God and of the future\\nlife, it rests, very largely, on the truth brought to\\nlight by the evolutionary philosophy. All who will\\ntake pains to find out what are the larger implica-\\ntions of this philosophy will, like Mr. John Fiske,\\nfind their faith in the everlasting reality of religion\\ndeepened and confirmed.\\nMany other lines of argument might be fol-\\nlowed I must content myself with alluding to two\\nor three considerations only.\\nThe testimony of Jesus Christ is to me a word\\nof authority. Above all who have lived on this\\nplanet he was surely Master of the lore of the\\nspirit. His insight into character, his revelation\\nof man to himself, and of God to man, show him\\nto have had a knowledge of the deep things such\\nas no other teacher has possessed. Just as I would\\ntake the word of Edison or Tesla about the laws\\nof electricity, just as I would take the word of\\nPeirce on a question of mathematics, or of Gray on\\na question of botany, certainly, with not less confi-\\ndence, would I take the word of Jesus Christ upon", "height": "3304", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0309.jp2"}, "310": {"fulltext": "294 WHAT IS LEFT OF THE OLD DOCTRINES\\nany great question of tlie spirit. And liis word is\\nalways clear and positive and unhesitating. We\\nspeak that we do know, he says, and testify that\\nwe have seen. There is with him no arsrument to\\nprove the life to come it is assumed as one of the\\nindubitable certainties. Nay, our Lord domesti-\\ncates it, as it were he brings it right home to our\\nevery-day experience his word is not immortality\\nthat seems something future, and far away he\\ncalls it eternal life. It begins here, he tells us\\nwe may be living it now. There is a kind of life\\nthat in its very nature is deathless it goes on by\\nits own momentum. This is the life that he is liv-\\ning. They who share his life have the witness in\\nthemselves for them there is no death. The testi-\\nmony of Jesus is to me a great and solemn assur-\\nance, and I rest m}^ soul upon it without fear.\\nThe other sure foundation for this belief is in\\nthe truth which Jesus cleared and lifted into the\\nlight, the truth that the Eternal God is our Fa-\\nther. This, as we have seen, is one of the three\\ngTeat realities of religion but this is first and\\ngreatest of them all. On this everything that\\nmakes life dear and beautiful finally depends. If\\nthis is true all is weU life is sweet and death is\\ngain. If God s in his heaven, all s right with the\\nworld with all the worlds. If God is good, if\\nGod is our Father, the life unending is our sure\\nportion. Faith in Him is guarantee to us that our\\nhighest hopes and purest aspirations will not mock\\nus that we shall not be cast as rubbish to the", "height": "3360", "width": "2280", "jp2-path": "howmuchisleftofo00glad_0310.jp2"}, "311": {"fulltext": "THE HOPE OF IMMORTALITY 295\\nvoid when the curtain falls upon the last scene\\nof all that ends this strange, eventful history. The\\nhunger of the heart for more life, and fuller, is the\\ndeepest craving that we know, and in the noblest\\nsouls it is the strongest. Who of us has ap-\\nproached the goal of his aspiration Who does\\nnot feel in his most exalted moments the poverty\\nof his attainments, the incompleteness of his life.\\nSo little do we know, so vast is the chasm between\\nwhat we have meant to be and what we are, that if\\ndeath were the end of it all our sense of the failure\\nof life would come down upon us with crushing\\nweight. Yet this very consciousness of incom-\\npleteness, this outreaching of the soul for more life,\\nand fuller, is proof of immortality, if God is good.\\nThis is Kant s great argument. Be perfect, is\\nthe mighty voice that through every soul forever\\nreverberates. But for us perfection can only be\\nreached by endless progress toward an endlessly\\nreceding goal. Therefore man must have eternity\\nas the field of his moral development. No smaller\\nopportunity is large enough for his powers. The\\nmoral ideal in the soul, the categorical imperative\\nof duty, are the outfit for a life unending. Be-\\ncause God is good it must be that we can be what\\nwe know we ought to be. And that means more\\ndays than were ever given to any man upon this\\nearth.\\nEvery man, at his best, has the consciousness\\nnot only of incompleteness, but of unexhausted\\npowers. As we draw toward the end of life our", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0311.jp2"}, "312": {"fulltext": "296 WHAT IS LEFT OF THE OLD DOCTRINES\\nconception of the vastness of the work opening be-\\nfore us, of the multitude of the things that we\\nmight do if there were only time, constantly en-\\nlarges. The word of the Master begins to be in-\\ntelligible I have a baptism to be baptized with,\\nand how am I straitened till it be accomplished.\\nWe are just getting ready to work, just begin-\\nning to feel the pressure of the great motives of\\nlife, when the evening shadows fall, and the day s\\nwork is done. If this is the end, existence is a\\nmockery if God is good, those whose deepest de-\\nsire is to glorify Him will have another day.\\nBut there is a profounder truth than this. It is\\nnot only true that an Infinite Father must give to\\nthe children of his love the opportunity of realizing\\nthe impulses that He has planted in their souls and\\nof doing the work that He is calling them to do, it\\nis also true that if the life of God, which is the life\\nof love, is the inspiration of our lives, we have in\\nourselves the foretaste of immortality. God is\\nlove, says the great apostle and he that abideth\\nin love abideth in God, and God abideth in him.\\nTo such a life as that, what change can come but\\nthat which leads from strength to strength, from\\nglory to glory And every one of us whose heart\\nis the home of a pure affection knows something\\nof what this means. For love, as Dr. Hunger\\nsays, cannot tolerate the thought of its own end.\\nIt has but one word, forever. Its language is.\\nThere is no death. This is the thought which\\nglorifies Tennyson s In Memoriam. As Dr.", "height": "3328", "width": "2288", "jp2-path": "howmuchisleftofo00glad_0312.jp2"}, "313": {"fulltext": "THE HOPE OF IMMORTALITY 297\\nGordon says, The poem as a prophecy of immor-\\ntality has its foundations in fact, the fact of love\\nand its quality. It is in a very large sense a\\npoem of the reason, a vital movement of thought\\nthrough all difficulties into the conviction that God\\nis love and that love is imperishable.\\nThus we have separated by our thought, that we\\nmight unite them again by our larger reason, the\\nstrands that form the cable by which the anchor\\nof the soul is held to that within the veil. Each\\nof these considerations seems to me very strong\\nall of them together form an argument of faith\\non which our souls may repose. Our confidence\\nin the integrity of Nature and in the persistence\\nof spiritual forces our belief that evolution does\\nnot bring us up to the summits of existence, there\\nto plunge us back again into nonentity our trust\\nin the testimony of Jesus, to whom is given the\\nword of eternal life our faith in the fidelity of\\nGod, who will not mock us by setting before us an\\nimpossible ideal, all join to confirm our expec-\\ntation of life beyond the grave. It is an ennobling\\nconfidence. In the days of darkness, in the hours\\nwhen the burdens are heavy and the combat is\\nfierce, it lifts up the head and lightens the heart.\\nIt is sometimes said to be a selfish faith, this\\nfaith in the life everlasting. But I see not how\\nthe triumph of love can be the gain of selfishness.\\nAnd the man who has the faith most firmly planted\\nin his heart is the man whose life is rooted and\\n1 The Witness to Immortality, pp. 125, 126.", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0313.jp2"}, "314": {"fulltext": "298 WHAT IS LEFT OF THE OLD DOCTRINES\\ngrounded in love. One may have some intellectual\\nreasons for believing in it, but that strong expecta-\\ntion of it which fills the heart with assurance is the\\npossession of those only who have something better\\nthan selfish ends to live for. Men who have re-\\nnounced their individual happiness, says Count\\nTolstoi, never doubt their immortality. Christ\\nknew that he would continue to live after death\\nbecause he had already entered into the true life\\nwhich cannot cease. He lived even then in the rayfc,\\nof that other centre of life toward which he was ad-\\nvancing, and he saw them reflected on those who\\nstood around him. And this every man who re-\\nnounces his own good beholds he passes in this\\nlife into a new relation with the world for which\\nthere is no death, and this experience gives him an\\nimmovable faith in the stability, immortality, and\\neternal growth of life. And here is the whole\\nsecret of this vitalizing faith. If you live the kind\\nof life that ought to last, you will find it easy to\\nbelieve in life eternal if you live the kind of life\\nthat ought to perish, you must not expect that any\\nof the proofs of future existence will bring any\\nstrong assurance to your soul.\\nTo every one of us, as the days of our years\\npass swiftly, as a tale that is told, and the friends\\nof our hearts one by one go on before us into the\\nworld of the unseen, this expectation of the life\\nto come ought to grow stronger and clearer. It\\nmay be a jubilant hope, like that of the buoyant\\nBrowning, who, in his very last verses, hailed with", "height": "3348", "width": "2328", "jp2-path": "howmuchisleftofo00glad_0314.jp2"}, "315": {"fulltext": "THE HOPE OF IMMORTALITY 299\\na shout of triumph the portals before which so\\nmany tremble\\nAt the midnig-lit in the silence of the sleep-time,\\nWhen you set your fancies free,\\nWill they pass to where by death, fools think, imprisoned\\nLow he lies who once so loved you, whom you loved so,\\nPity me\\nOh to love so, be so loved, yet so mistaken\\nWhat had I on earth to do\\nWith the slothful, with the mawkish, the unmanly\\nLike the aimless, helpless, hopeless did I drivel,\\nBeing who\\nOne who never turned his back but marched breast forward,\\nNever doubted clouds would break.\\nNever dreamed, though right were worsted, wrong would tri-\\numph.\\nHeld we fall to rise, are baffled to fight better,\\nSleep to wake.\\nNo, at noonday in the bustle of man s work-time\\nGreet the unseen with a cheer.\\nBid him forward, breast and back as either should be,\\nStrive and thrive cry Speed, fight on, fare ever\\nThere as here\\nOr it may be that the assurance will come to us\\nin that serener and more peaceful mood of Tenny-\\nson s last poem\\nSunset and evening star.\\nAnd one clear call for me\\nAnd may there be no moaning of the bar\\nWhen I put out to sea\\nBut such a tide as moving seems asleep.\\nToo full for sound and foam,\\nWhen that which drew from out the boundless deep\\nTurns again home", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0315.jp2"}, "316": {"fulltext": "300 WHAT IS LEFT OF THE OLD DOCTRINES\\nTwilig-lit and eTening bell,\\nAnd after that the dark\\nAnd may there be no sadness of farewell\\nWhen I embark\\nFor though from out our bourne of time and place\\nThe flood may bear me far,\\nI hope to see my Pilot face to face\\nWhen I have crossed the bar.\\nBut whether we come to the end of life exultant, as\\nthe winner reaches the goal, or whether with hands\\nfolded on the quiet breast we drift upon the out-\\ngoing tide to the shoreless ocean, let U3 trust that\\nin all our hearts there may abide the hope that can-\\nnot fail, and the peace that passeth knowledge", "height": "3352", "width": "2332", "jp2-path": "howmuchisleftofo00glad_0316.jp2"}, "317": {"fulltext": "XV\\nTHE THOUGHT OF HEAVEN\\nThe principle of contrast has been overworked\\nin religious philosophy. The relativity of know-\\nledge implies that we have no comprehension of\\nanything except as we compare it with something\\nelse, and unlikeness strikes crude minds m_ore for-\\ncibly than likeness. Cold is more easily distin-\\nguished from heat than different degrees of cold or\\nheat are distinguished from each other. Our more\\njuvenile conceptions are apt to array themselves\\nin antitheses white, black long, short quick,\\nslow high, low hard, soft good, bad. The child\\ngenerally assumes that everything is either white\\nor black, and that everybody is either good or\\nbad. And there are children of a larger growth\\nwho carry this habit of contrast into all their think-\\ning, and put most of the individuals and the groups\\nof whom they think into antithetical categories,\\nas saint, sinner patriot, traitor Protestant, Cath-\\nolic orthodox, infidel Republican, Democrat,\\nwith the notion that these stand over against each\\nother in definite antagonisms that everybody must\\nbe the one or the other, and that all which can be\\naffirmed of the one can be denied of the other.", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0317.jp2"}, "318": {"fulltext": "302 WHAT IS LEFT OF THE OLD DOCTRINES\\nThere is a kind of philosophy of history which\\nmakes use of this method which assumes that the\\nforces which make for progress are conflicting\\nforces that one period of time comes to a crisis\\nand ends with a crash, and is then succeeded by\\nanother period in which powers exactly ojDposed to\\nthose formerly prevailing bear rule. The theory\\nof history which is based on this conception is a\\ntheory of catastrophes and cataclysms the leading\\nidea is contrast rather than continuity, conquest and\\nnot progress. Such a historian would be inclined\\nto regard the Christian dispensation as the antithe-\\nsis of the Jewish dispensation, and the American\\ngovernment as the antithesis of the English gov-\\nernment. But there is another theory of the uni-\\nverse with which our minds are becoming more\\nand more familiar, namely, that the deepest law\\nof life is a law of unfolding rather than of antago-\\nnism, of continuity more than of contrast. Each\\nperiod of time, according to this theory, has its\\nroots in the period which preceded it history is\\nnot a succession of breaks and weldings, but an or-\\nderly progress. One who accepts this theory can\\neasily believe what Christ said about the relation\\nof the kingdom which he came to found to the\\nJewish economy which had preceded it, that the\\none is simply the continuation and completion of\\nthe other. Think not, that I am come to destroy\\nthe law and the prophets I am not come to de-\\nstroy, but to fulfill. To such a thinker, American\\ninstitutions will appear to be as closely connected", "height": "3356", "width": "2328", "jp2-path": "howmuchisleftofo00glad_0318.jp2"}, "319": {"fulltext": "THE THOUGHT OF HEAVEN 303\\nwith English institutions as the stem is with the\\nroot.\\nThis conception, which helps to unify the whole\\nof life, which binds the past and the future to-\\ngether in a genetic relation, will greatly help us in\\nanswering our question, What do we know about\\nheaven? The prevalent notion has been, no\\ndoubt, that heaven is the antithesis of earth. That\\nthought has held comfort for many troubled and\\nweary souls. In the midst of persecution and\\ntrials, it has always been reassuring for men to\\nlook away to the land beyond the grave and to say,\\nWhen we shall have reached that good place\\nthese miseries will no more overtake us. Thus,\\nsetting the safety and the purity and the blessed-\\nness of heaven over against the danger and the sin\\nand the sorrow of earth, it was natural enough that\\nmen should extend the contrast to every other fea-\\nture of the two conditions, and learn to think of\\nheaven as in all respects the antithesis of earth.\\nBut this is not, probably, the main truth about it.\\nPanl couples the life that now is and that which is\\nto come as if they were all of a piece the same\\nqualities of character give us both both grow\\nfrom the same root the one is but the completion\\nof the other. And this, we may assume, is the\\ntrue conception. When the first heaven and the\\nfirst earth shall have passed away from the sight\\nof any of us, and we find ourselves under a new\\nheaven and in a new earth, I am fain to believe\\nthat it will not seem to us a strange place at all.", "height": "3296", "width": "2148", "jp2-path": "howmuchisleftofo00glad_0319.jp2"}, "320": {"fulltext": "304 WHAT IS LEFT OF THE OLD DOCTRINES?\\nIt is pleasant for me to think that the life to come\\nwill not greatly differ in its characteristic features\\nfrom the life that now is.\\nLet us speak, first of those elements of the hea-\\nvenly life that are known to us, proceeding thus,\\nby the true method of science, from the known to\\nthe unknown. I once heard a preacher tell a vast\\naudience that no one knew anything about heaven\\nexcept what the Bible tells him. The truth is that\\nunless a man knows something about heaven that\\nneither the Bible nor any other book can tell him,\\nhe will never find heaven, even though he take the\\nwings of the morning, and range through space for\\nages. The substance of heaven, the heart of it all,\\nis within us and we do not need to cry, Lo here\\nor lo there pointing to promises in a book or\\nto portents in the sky. That which is central and\\nessential in life for every human being is charac-\\nter. The moral and spiritual elements make up\\nthe perfection of being in all worlds. Whether\\na man is in heaven, or not, depends, first of all, on\\nwhat the man is. It is not the scenery, or the sur-\\nroundings, that makes heaven it is the spiritual\\nharmony within. The waves of our common air\\noften bear to us sweet strains of the music of the\\nland to which we go\\nWe bless thee for thy peace, Lord,\\nDeep as the unfathomed sea,\\nWhich falls like sunshine on the road\\nOf those who trust in thee.\\nThat peace which suffers and is strong,\\nTrusts where it cannot see,", "height": "3380", "width": "2328", "jp2-path": "howmuchisleftofo00glad_0320.jp2"}, "321": {"fulltext": "THE THOUGHT OF HEAVEN 305\\nDeems not the trial way too long,\\nBut leaves the end with thee\\nThat peace which flows serene and deep,\\nA river in the soul,\\nWhose banks a living verdure keep,\\nGod s sunshine o er the whole.\\nIn words like these, we feel upon our foreheads the\\nvery breath that ripples the river of the water of\\nlife.\\nMy God, I thank thee who hast made\\nThe earth so bright,\\nSo full of splendor and of joy,\\nBeauty and light\\nSo many glorious things are here\\nNoble and right.\\nI thank thee, too, that Thou hast made\\nJoy to abound\\nSo many gentle thoughts and deeds\\nCircling us round\\nThat in the darkest spot of earth\\nSome love is found.\\nI thank thee. Lord, that thou hast kept\\nThe best in store\\nI have enough, yet not too much\\nTo long for more,\\nA yearning for a deeper peace\\nNot known before.\\nHe who can speak such words truly has no need to\\nclimb to the heights, or fly to the far countries, in\\nsearch of his heaven the substance of it is already\\nin his possession.\\nWhat the essential elements of the heavenly life\\nwill be we know perfectly. The truth and the\\ntrust, the purity and the peace, the abounding love", "height": "3308", "width": "2132", "jp2-path": "howmuchisleftofo00glad_0321.jp2"}, "322": {"fulltext": "306 WHAT IS LEFT OF THE OLD DOCTRINES?\\nand the unselfisli joy, which make life worth living\\nhere will be integral principles of life in all worlds\\nso long as humanity reflects the image of the\\ndivine.\\nWe are not, then, drawing wholly on our imagi-\\nnation when we speak of the life to come. One who\\ncan measure a small arc of a curve whose sweep is\\nbillions of miles in extent, can picture the whole of\\nit he knows as well the direction it will take on\\nthe other side of Uranus as on this side. And one\\nwho knows what are the essential elements of moral\\nand spiritual perfection in this world knows what\\nis the substance of heaven.\\nBut we often think of the form and manner of\\nthat life, the scenery and costume of it, and wish\\nthat we might know how it will look, how it will\\nseem. Doubtless all of us do, sometimes, picture\\nto ourselves the life of that country. We can\\nhardly help doing so. Some that are very dear to\\nus are dwelling there, and our imagination will\\nfollow them and frame the landscapes through\\nwhich they are moving, the skies that bend over\\nthem, the tasks that employ them. The bare out-\\nline of such a picture I am going to sketch for you.\\nAnd I ask you to remember that it is only an im-\\nagination. I do not say that the manner of the\\nheavenly life is what I shall represent it to be I\\nonly say, perhaps it is it may be this is the way\\nI like to think it is. If any of you have a concep-\\ntion that better satisfies your thought hold on to\\nthat I only offer you mine to think of in the hope", "height": "3360", "width": "2316", "jp2-path": "howmuchisleftofo00glad_0322.jp2"}, "323": {"fulltext": "THE THOUGHT OF HEAVEN 307\\nthat it may make heaven seem to some of you more\\nhuman and more homelike.\\nFor this is my deepest thought about it it will\\nbe home. That principle of continuity which\\nguides all our thinking makes this highly probable.\\nIt will not be a foreign land it will be the home-\\nland.\\nI can imagine no heaven brighter than this\\nworld would be if sin and its consequences were\\nabolished. And I always think of the form in\\nwhich men will appear in heaven as being not un-\\nlike that in which they appear on earth. No form\\nmore beautiful is within the range of my imagi-\\nnation than the physical ideal of humanity. The\\nhuman form divine, the poets call it, and that,\\nI suppose, is the literal truth. The archetype is\\ndivine. The sculptor never tries to conceive of\\nanything more shapely or more fair than this he\\nwould realize his highest ambition if he could re-\\nproduce the type of beauty which the human form,\\nin its manifold incarnations, suggests to us.\\nThese two conceptions fit each other. If the\\nworld to come is to be in its scenery and its out-\\nward features similar to the world in which we live,\\nsuch bodies as we now possess will seem to be\\nadapted to it and if, on the other hand, bodies\\nsimilar to these should be ours in the other world,\\nwe might naturally expect the environment of that\\nlife to be similar to the environment of this life.\\nIs there any reason why the bodies we inhabit in\\nthe world to come should not be similar to those we", "height": "3292", "width": "2196", "jp2-path": "howmuchisleftofo00glad_0323.jp2"}, "324": {"fulltext": "308 WHAT IS LEFT OF THE OLD DOCTRINES\\ninhabit here That they will be free from the de-\\nformity and the corruptibility of our mortal bodies\\nwe may indeed believe, but in form and substance\\nwhy may they not be like these bodies\\nSome one answers that Paul promises us spirit-\\nual bodies in the life to come. But what is a spir-\\nitual body The phrase, according to ordinary\\ndefinitions, is a contradiction in terms, if it is un-\\nderstood as describing the substance of the glorified\\nbody. Spirit and body are antithetical terms a\\nspirit is an incorporeal existence. If the words of\\nPaul are taken ontologically they are, therefore,\\ndestitute of meaning it is like speaking of a white\\nblackbird or an ascending declivity. Paul does\\nnot, probably, mean to say that our heavenly bodies\\nwill be made of immaterial material. I suppose\\nthat he must mean by a spiritual body a body that\\nis perfectly under the control of the spirit a body\\nthat is a fit organ for the spirit, that does not re-\\nfract the light of God when it shines into the soul,\\nbut is a perfect medium for its transmission a\\nbody that not only for purposes of impression, but\\nalso for purposes of expression, is the servant of the\\nspirit. These earthly bodies often clog and ham-\\nper the spirit their fleshly appetites fight against\\nits aspirations their infirmities paralyze its endea-\\nvors but the bodies which we shall inhabit in the\\nlife to come will more perfectly answer the needs\\nof the higher nature, and will aid instead of imped-\\ning the spirit s growth. This is why we call them\\nspiritual bodies.", "height": "3328", "width": "2332", "jp2-path": "howmuchisleftofo00glad_0324.jp2"}, "325": {"fulltext": "THE THOUGHT OF HEAVEN 309\\nBut another is reQiinded of these words of Paul\\nFlesh and blood cannot inherit the kinodoni of\\nGod. Certainly not this flesh and blood, not the\\nmaterials which constitute these bodies the physi-\\ncal substances of which they are composed are re-\\nturned to the earth and the air. The notion that the\\nidentical matter of the physical organism which\\nwe leave behind for burial is to be reanimated is\\ndistinctly repudiated by Paul, and physiological sci-\\nence makes it impossible and absurd.\\nWhat then, you may ask, do we mean by the\\nresurrection of the body The question cannot\\nbe answered with any dogmatic assurance I can\\nonly give what seems to me a possible explanation.\\nThe human body, like every other physical or-\\nganism, seems to be the product of a living princi-\\nple which chemical analysis does not isolate. There\\nis something behind these chemical laws that com-\\nmands them. We know very little about this we\\ncall it life it is the builder that silently and with\\ndivine skill marshals the bioplasts and shapes the\\norganism. Death is simply the abandonment by\\nthis silent builder of the materials upon which he\\nhas been at work. But there is no reason for be-\\nlieving that he dies and what we call the resur-\\nrection of the body may be only the calling of this\\nbuilder up to a higher sphere, where, out of en-\\nduring and incorruptible material, he constructs\\nanother tabernacle for the spirit, and thus, we who\\nare unclothed of this mortal covering, are clothed\\nupon with our house which is from heaven. But", "height": "3304", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0325.jp2"}, "326": {"fulltext": "310 WHAT IS LEFT OF THE OLD DOCTRINES\\nif it shall be tlie same life principle which shall re-\\nconstruct our bodies there, then it is certain that\\ntheir general type and pattern will be like those\\nthat we inhabit here. If the organizing principle\\nis the same, the organism must at least be similar.\\nCertain reasonings confirm, in my thought, this\\nexpectation.\\nA large part of the education we receive in this\\nworld is in and through the bodily senses. From\\nthe moment when the infant begins to measure dis-\\ntances by putting forth his hand to grasp a candle\\nthat he cannot reach, to the last day of the old\\nman s life, when his practiced eye scans the coun-\\ntenances of the watchers by his bedside to discern\\nif he can their judgment concerning his fate, there\\nis a constant accumulation of knowledge and disci-\\npline which have come into the soul through the\\nportals of sense. Not only are new truths thus con-\\ntinually revealed to the mind, but the mind is also\\nsteadily acquiring new skill in the use of these or-\\ngans. Our senses are nice instruments, which dur-\\ning the whole of our life we are learning to operate\\nand the degree of expertness which is thus acquired\\nwould be marvelous if it were not so common.\\nHow accurately, for example, do we learn at length\\nto use the sense of touch how perfectly do we dis-\\ncern shapes and surfaces and textures with our eyes\\nclosed. So with all the senses. We spend our\\nyears in learning to use them, and the proficiency\\nwe gain is wonderful. We marvel at the brilliant\\nPaderewski when we see his swift fingers dance so", "height": "3356", "width": "2388", "jp2-path": "howmuchisleftofo00glad_0326.jp2"}, "327": {"fulltext": "THE THOUGHT OF HEAVEN 311\\nfairily up and down the keyboard. What wonder-\\nful mastery, we exclaim, of a wonderful instrument\\nBut we do not often reflect that upon an instru-\\nment far more delicate, the human body, we have\\nall learned to perform far more wonderful feats of\\nskill. You are listening to Paderewski and your\\near catches and individualizes and records every\\none of those rapidly uttered notes, forms them into\\nmusical phrases, detects and delights in the harmo-\\nnies into which they are woven, presents, momently,\\nto your thought, this marvelous complex of sweet\\nsounds. And how manifold are the impressions\\nhourly brought to your mind through this one\\navenue of sense The whisper of the breeze, the\\nrustle of the leaves, the buzz of the insect, the chirp\\nof the sparrow, the scream of the jay, the whistle\\nof the distant locomotive, the click of the horse s\\nhoofs and the rattle of wheels on the pavement, the\\nshout of the children, the murmur of conversation\\nin the next room, the ripple of the gas flame on the\\nhearth how quickly and surely do you distin-\\nguish these impressions made upon the ear by\\nthe vibrations of the air how accurately, for the\\nmost part, do you judge of the distance and direc-\\ntion from which these sounds have come All the\\nsenses, as I have said, are trained to a similar nicety\\nand precision of action. We are not apt to count\\nthis as part of our education, because the most\\nof it is gained unconsciously but it is really a\\nlarge and highly important portion of the best edu-\\ncation.", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0327.jp2"}, "328": {"fulltext": "312 WHAT IS LEFT OF THE OLD DOCTRINES\\nNot only are we constantly adding to our skill\\nin the use of the bodily senses, but they have\\nplayed a large part in the formation of our char-\\nacters. Most of our experiences of joy or grief, of\\npleasure or pain, are ministered to us through our\\nsenses. The mind is addressed, the emotions are\\nawakened, the will is influenced, by impressions\\nthat come to us through the eye, the ear, the touch,\\nthe taste temptations assail us through these ave-\\nnues the training of our intellect, our judgment,\\nour power of choice, our power of resistance, has to\\ndo, continually, with our senses. In short, it may be\\nsaid that all our knowledge is colored through and\\nthrough with sense impressions that all our moral\\nand spiritual character has been built up out of ex-\\nperiences in which sensation is a large ingredient.\\nNow if the bodies we inhabit in the other world\\nwere unlike these, all the j)roficiency which we\\nhave gained in the use of the organs of sense would\\nbe worthless. Is it reasonable to suppose that the\\nCreator would give us these tools to use, and keep\\nus using them for a lifetime, and then when we\\nhad fairly gained the mastery of them would take\\nthem from us and set us to work with new ones\\nAnd when we find the elements of sensation mingled\\nwith all our accumulations of knowledge and ex-\\nperience and character, woven through and\\nthrough the whole of it, and no more separable\\nfrom it than the w^arp is separable from the web,\\nhow utterly inconceivable it is that we should be\\nplaced after death in conditions of life to which all", "height": "3356", "width": "2380", "jp2-path": "howmuchisleftofo00glad_0328.jp2"}, "329": {"fulltext": "THE THOUGHT OF HEAVEN 313\\nthese elements of knowledge and character would\\nbe wholly irrelevant. It is much more reasonable\\nto suppose that we shall have in the other life bod-\\nily organisms with which our spirits will be famil-\\niar, to the uses of which they are accustomed, tlian\\nthat we shall be placed in tabernacles all new and\\nstrange to us. I prefer to think that death will\\nmake no serious break in the continuity of our ex-\\nperience that we shall take up the thread of exist-\\nence on the other side as we lay it down on this\\nside and that while the tone of life will be height-\\nened and its flavor sweetened, yet the ways of life\\nwill seem familiar the place will not be strange the\\nnew vesture of the spirit will not appear novel or\\nunwonted. It may be something as one who comes\\nback from a journey and finds his home improved\\nand beautified, many discomforts gone, the\\ncramped rooms enlarged, the unsightliness put\\naway, everything arranged as he had often wished\\nto have it, yet still the same home, with the same\\ndear associations, the same hearth to sit by, the\\nsame windows to look out of, all the old quiet com-\\nforts left, all the old appointments calling him back\\nto the old ways of living.\\nIf, now, the form of our appearing in the world\\nto come is similar to that which is vouchsafed us\\nhere, then it seems highly probable that the sur-\\nroundings of life in that world will not be unlike\\nthose of the present life. External nature is fitted\\nto our needs in this world. Man and his environ-\\nment were made for each other. Correlation is the", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0329.jp2"}, "330": {"fulltext": "314 WHAT IS LEFT OF THE OLD DOCTRINES?\\nword that expresses the connection between man\\nand the physical realm and that law will hold\\ngood, no doubt, in the other world.\\nIt will not surprise me, then, when I awake in\\nthat land of which we think so much, but of whose\\nscenery we know so little, if I find myself in a\\ncountry not greatly different from that which I\\nhave learned to love. If we have bodies like these,\\nthen landscapes like these we here look upon\\nhill and valley, forest and field, meadow and river,\\nverdure and blossoms, sunny skies and smiling\\nfields, all these freed from every scar of the spoiler,\\nwearing no hint of decay or changef ulness will\\nbe pleasanter to our eyes and more instructive\\nto our minds than any other scenes we could im-\\nagine.\\nNo poem about heaven was ever written that\\ntook stronger hold of the hearts of men than that\\none of Dr. Watts, beginning, There is a land of\\npure delight. The instincts of humanity respond\\nthat if it is not a truthful picture of the heavenly\\nworld it is one that may well be true\\nThere everlasting spring abides\\nAnd never withering flowers,\\nDeath like a narrow sea divides\\nThis heavenly land from ours.\\nSweet fields beyond the swelling flood.\\nStand drest in living green,\\nSo to the Jews old Canaan stood\\nWhile Jordan rolled between.\\nInto this strain the hymnists often fall. Thus\\nsings our own Dr. Ray Palmer", "height": "3356", "width": "2388", "jp2-path": "howmuchisleftofo00glad_0330.jp2"}, "331": {"fulltext": "THE THOUGHT OF HEAVEN 315\\nAre there brig-lit happy fields\\nWhere naught that blooms shall die,\\nWhere each new scene fresh pleasure yields\\nAnd healthful breezes sigh\\nAre there celestial streams\\nWhere living waters glide\\nWith murmurs sweet as angel dreams,\\nAnd flowery banks beside\\nAnd to him answers Thomas Olivers across the\\nwaves of a stormy sea and the snows of more than\\na hundred winters\\nThe goodly land I see\\nWith peace and plenty blest,\\nA land of sacred liberty\\nAnd endless rest\\nThere milk and honey flow.\\nAnd oil and wine abound,\\nAnd trees of life forever grow\\nWith mercy crowned.\\nAnd this singer s note, carried back by the retreat-\\ning years, is echoed by David Dickson, who more\\nthan a century before him sung the praises of his\\nMother dear, Jerusalem\\nRight through thy streets with pleasing sound\\nThe flood of life doth flow,\\nAnd on the banks on either side\\nThe trees of life do grow\\nThese trees each month yield ripened fruit,\\nForevermore they spring\\nAnd all the nations of the earth\\nTo thee their honors bring.\\nAnd again, from a day far down the centuries,\\nseven hundred years ago, the saintly Bernard of\\nCluny began this song that the world has not yet\\nceased to sing", "height": "3296", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0331.jp2"}, "332": {"fulltext": "316 WHAT IS LEFT OF THE OLD DOCTRINES\\nfields that know no sorrow,\\nO state that fears no strife,\\nO princely bowers, land of flowers,\\nrealm and home of life\\nThis is poetry, you say, and poetry proves nothing.\\nI am not sure of that. On a subject of this sort\\nthe poets are better authorities than the exegetes\\nand the logicians. They can tell us something\\nabout the native and ineradicable instincts of the\\nhuman heart. And those of ys who believe in a\\ngood God believe that these instincts were divinely\\nimplanted and do not universally crave that which\\nGod does not mean to give.\\nIf, now, the scenery of heaven be something like\\nwhat these poets have imagined, if field and\\nwood and valley and hill and river and lakelet are\\nto meet our vision, when we awaken in the life to\\ncome, then it seems not irrational that this scen-\\nery will be inhabited and beautified by all kinds of\\nanimated existence. How lonely and forsaken would\\nsuch a world as* ours appear if man were its only\\ninhabitant 1 How desolate would the forests be if\\nthere were no song-birds to fill them with melody,\\nno squirrels chattering among the boughs, no crick-\\nets chirping under the leaves How vacant would\\nthe landscape seem if there were no cattle feeding\\nupon the plains, no lambs skipping upon the hill-\\nside, no signs anywhere of happy animal life\\nThese fellow creatures of ours have their place\\nin this world as well as w^e. We are fond of as-\\nsuming that the world was made for us, and in the", "height": "3352", "width": "2384", "jp2-path": "howmuchisleftofo00glad_0332.jp2"}, "333": {"fulltext": "THE THOUGHT OF HEAVEN 317\\nhighest sense it is true but there is plenty of evi-\\ndence that it was made for them also, and that we\\nwithout them could not be made perfect. The en-\\nvironment is fitted to their wants as well as to\\nours they make up an important part of the\\nhappy harmony of nature, and I am not able to\\nunderstand how their part can be spared from the\\nsymphony of life in the new heaven and the new\\nearth.\\nThere is a passage in the Epistle to the Romans\\nin which Paul pictures the whole creation as sharing\\nwith man in the sorrow and misery due to his sin,\\nand as looking forward with eager expectation to the\\nconsummation of the redemptive work, because, as\\nhe says, the creation also shall be delivered from\\nthe bondage of corruption into the glorious liberty\\nof the sons of God. The sympathy and identifi-\\ncation of nature with man in this world point on-\\nward to a continuance of the same relations in the\\nworld to come. He who thought external nature\\nworth redeeming, with man, from the curse of sin\\nwould probably think it fit to be the environment\\nof our life in all the ages of the future.\\nThere is another consideration which to my\\nmind has some force. The study of Nature has\\nalways been to man, and is becoming more and\\nmore to the best men, a source of the highest in-\\nstruction and the deepest inspiration. Unsurveyed\\nrealms of truth are yet hidden from us in na-\\nture, waiting for us to come and explore their mar-\\nvelous treasures. Here is a fountain of knowledge", "height": "3300", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0333.jp2"}, "334": {"fulltext": "318 WHAT IS LEFT OF THE OLD DOCTRINES?\\nthat is, to our largest comprehension, apparently-\\ninexhaustible. And the truth which we thus seek\\nin nature is God s truth. It is his thoughts that\\nwe find expressed in crystal and fossil, in tendril\\nand tissue it is his truth that we have all been\\npondering and collating and trying to organize into\\nsystems. It does not seem reasonable to me that\\nwhen we pass onward to the life beyond, the book\\nout of which the Creator has permitted us to gather\\nso many of his wonderful thoughts is to be forever\\nclosed to us that the secrets of nature which we\\nhave burned to know shall be forever sealed up.\\nIt is rather probable that with illuminated minds\\nand unwearied powers we shall be permitted to\\ncarr} forward these investigations, to penetrate\\nmore and more deeply into these hidden stores of\\nwisdom. And if we are to study natural history,\\nwe must live among natural objects.\\nSuch are some of the ways of thinking about\\nthe unknown future life which to my own mind\\nhave become natural and habitual. Much of all\\nthis is an inference, more or less legitimate, from\\nthat law of continuity which has come to rule in all\\nthe serious thinking of this generation. Y^et I do\\nnot hide from myself the fact that it is largely\\nthe vision of what may be rather than the affirma-\\ntion of what is or must be. All I can say is that\\na conception like this makes the future life seem to\\nme more real and more alluring than any other\\nwhich I can frame. Believing, as I do, that the\\nglory of going on is part of our high calling as the", "height": "3348", "width": "2380", "jp2-path": "howmuchisleftofo00glad_0334.jp2"}, "335": {"fulltext": "THE THOUGHT OF HEAVEN 319\\nsons of God, I like to think of how it will be in that\\nUnknown Country toward whose borders time is\\nswiftly bearing us all. You could ask me many\\nquestions about it all which I could not answer\\nyou could point out to me, no doubt, anomalies and\\nimprobabilities in the conception I have shown you.\\nBut it is not a matter for dogmatism or controversy.\\nSomething like this the manner of the life to come\\nmay be. That is all I can say about it. If to any\\nof you these thoughts bring heaven nearer, and\\ntake something of the dread from the darkened\\nway that leads to it, I shall have done all that I\\nhoped to do.\\nOne inference from all this reasoning is so obvi-\\nous that I scarcely need mention it. If heaven is\\nanything like this, the doubt of the recognition and\\nreunion of those who have loved one another here\\ncannot disturb us. Individuality will not be lost\\nin this transition. Our own will be their own dear\\nselves. They may have grown fairer and lovelier,\\nbut the essential elements of personality will be\\npreserved all the dear familiar traits and ways by\\nwhich we knew them here we shall find in them\\nthere they will be ours at once and forever. Nay,\\nthey are ours even now. Let us never speak of\\nthem as though they were not. We are parted\\nfrom them a little space who can tell how far\\na little time who knows how long But they\\nbelong to us as much as ever they did. Love is\\nownership. Love is not dead. Love gave them\\nto us love knit our souls with theirs. Is death", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0335.jp2"}, "336": {"fulltext": "320 WHAT IS LEFT OF THE OLD DOCTRINES?\\nmightier than love Nay, verily for He whose\\nname is Love hath conquered death. God gave to\\nus these friends of ours. Is not every good and\\nperfect gift from above\\nGod lent tliefn and took them, you sigh\\nNay, there let me break with your pain\\nGod s generous in giving-, say I\\nAnd the thing that he gives, I deny\\nThat he ever can take back again.\\nTherefore, because He is good, and because his\\npower is equal to his goodness, we believe that\\nwhen we pass beyond the veil we shall soon find\\nthose who now, for a little while, are beyond our\\nsight. The Infinite Love knows where they are\\nand knows how much we need them, and his hand\\nwill quickly conduct us to the homes where they\\nabide, to the places that they have made ready for\\nus. Therefore from our hearts to them, and from\\ntheir hearts to us, let sweet thoughts come and go\\nlike angels ascending and descending, weaving the\\nweb of hopes and imaginings between the life that\\nnow is and the life that is to come, and making the\\ncommon joys of time the prelude and the promise\\nof the life unending.\\nThe good that we work for is hard to win,\\nBut our labor and worship are woven in\\nTo our marvelous web with the beauty we see,\\nUnfolding from blossom and star and tree.\\nThat widens and lengthens and stretches above\\nOut into the deeps of Invisible Love.\\nO spirits dear, who have vanished from sight,\\nYou are only hid in a splendor of light\\nThat is as the dazzling soul of the sun", "height": "3360", "width": "2388", "jp2-path": "howmuchisleftofo00glad_0336.jp2"}, "337": {"fulltext": "i", "height": "3308", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0337.jp2"}, "338": {"fulltext": "", "height": "3360", "width": "2296", "jp2-path": "howmuchisleftofo00glad_0338.jp2"}, "339": {"fulltext": "", "height": "3324", "width": "2180", "jp2-path": "howmuchisleftofo00glad_0339.jp2"}, "340": {"fulltext": "V^\\n-n.\\nDeacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: July 2005\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Dme\\nP Cranberry Township, PA 16066\\n^If (724)779-2111", "height": "3356", "width": "2376", "jp2-path": "howmuchisleftofo00glad_0340.jp2"}, "341": {"fulltext": "", "height": "3304", "width": "2112", "jp2-path": "howmuchisleftofo00glad_0341.jp2"}, "342": {"fulltext": "*m^i\\n^\u00e2\u0096\u00a0...y\\nLIBRARY OF CONGRESS\\n014 504 223 9", "height": "3456", "width": "2198", "jp2-path": "howmuchisleftofo00glad_0342.jp2"}}